6.
Explanation of the Discourse on the Jewel
Reason for Placement
Now the occasion has arrived for the explanation of meaning of the Ratana Sutta placed immediately after the Maṅgala Sutta, beginning with "Whatever beings have assembled here." Having stated the reason for its placement here, thereafter, in order to show the plunging into the meaning of this discourse by means of a well-purified introduction, just as plunging into water in rivers and lakes and so on by means of a well-purified ford -
I shall give the explanation of meaning of this."
Therein, since by the Maṅgala Sutta the protection of oneself and the warding off of mental corruptions conditioned by the doing of what is unwholesome and the not doing of what is wholesome was shown, and since this discourse accomplishes the protection of others and the warding off of mental corruptions conditioned by nonhuman spirits and so on, therefore it may have been placed immediately after that.
This is the reason for its placement here for now.
The Story of Vesālī
Now, regarding "by whom it was said, when, where, and why," here he says: "But by whom was this discourse spoken, when, where, and why was it spoken?" It is said - For this was spoken by the Blessed One himself, not by disciples and others. And when Vesālī was troubled by misfortunes such as famine and so on, and the Blessed One was brought to Vesālī from Rājagaha, having been requested by the Licchavis, then it was spoken at Vesālī for the purpose of counteracting those misfortunes. This is the brief answer to those questions. But in detail, it is described by the ancients beginning from the story of Vesālī.
Therein this is the explanation - It is said that an embryo was established in the womb of the queen-consort of the king of Bārāṇasī; she, having known this, reported it to the king; the king gave pregnancy care. She, whose pregnancy was being properly cared for, at the time of the ripening of the pregnancy, entered the birthing house. For women of merit, delivery occurs towards the break of dawn. And she was one of those; therefore, towards the break of dawn, she gave birth to a slice of flesh resembling a bandhujīvaka flower covered with a film of lac. Then, having thought "Other queens give birth to sons resembling golden images, but the queen-consort gives birth to a slice of flesh - disrepute for me would arise before the king," out of fear of that disrepute, she had that slice of flesh placed in a vessel, covered over with another, sealed with the royal signet ring, and cast into the current of the Ganges. As soon as it was cast away by the humans, the deities arranged protection. And they wrote on a golden slab with natural vermilion "The offspring of the queen-consort of the king of Bārāṇasī" and fastened it there. Then that vessel, untroubled by the danger of waves and so on, floated along with the current of the Ganges.
And at that time a certain hermit was dwelling on the bank of the Ganges in dependence on a family of cowherds. He, going down to the Ganges right early, seeing a vessel coming, took hold of it with the perception that it was a rag-robe. Then, having seen there that inscribed slab and the royal signet seal, having opened it, he saw that slice of flesh; and having seen it, this occurred to him: "It could be an embryo, for thus indeed it has no foul-smelling, putrid condition." Having taken it to the hermitage, he placed it in a clean spot. Then, by the elapse of a fortnight, there were two slices of flesh. The hermit, having seen them, placed them more carefully; then again, by the elapse of a fortnight, on each slice of flesh five blisters arose for the purpose of the hands, feet, and head. The hermit, having seen them, placed them more carefully again. Then, by the elapse of a fortnight, one slice of flesh became a boy resembling a golden image, and one became a girl. Towards them, affection for children arose in the hermit. And milk was produced from his thumb. From then on he also obtained a meal of milk-rice; he, having eaten the meal, poured milk into the mouths of the children. Whatever entered their bellies, all of that could be seen as if placed in a crystal vessel. Thus the Licchavis came to be. Others, however, said: "Their skin was as if sewn and placed together, clinging to each other." Thus they became known as Licchavī, either because of being without skin or because of having clinging skin.
The hermit, while nourishing the children, enters the village when the sun is up for almsfood, and returns late in the day. Having known that occupation of his, the cowherds said: "Venerable sir, the nourishing of children is an impediment for those gone forth; give the children to us, we will nourish them; you do your own work." The hermit agreed saying "Very well." The cowherds, on the second day, having made the road level, having scattered it with flowers, having hoisted flags and banners, with musical instruments being played, came to the hermitage. The hermit, having said "The children are of great merit; raise them with diligence, and having raised them, arrange marriages with one another; having pleased the king with the five dairy products, having obtained a piece of land, build a city; there consecrate the prince," gave the children. They, having agreed saying "Very well," having taken the children, nourished them.
The children, following growth, while playing, at places of contention struck other cowherd children with hand and even with foot; they wept. And when asked by their mother and father "Why do you weep?" they said "These orphans nourished by the hermit strike us excessively." Then their mother and father said "These children harass other children and cause them suffering; these should not be supported, these should be avoided." From that time onwards, it is said, that region is called "Vajjī," three hundred yojanas in extent. Then the cowherds, having pleased the king, took that region. Right there, having built a city, having consecrated a prince of sixteen years of age, they made him king. And having made a proposal of marriage with that girl, they made an agreement: "No girl should be brought in from outside, no girl from here should be given to anyone." From their first cohabitation two children were born, a daughter and a son; thus sixteen times two by two were born. Then, as those children grew in succession, being unable to obtain parks, pleasure groves, dwelling places, retinue, and prosperity, they enclosed the city three times with a wall at intervals of a league each time; because of its being made extensive again and again, the name Vesālī came to be. This is the story of Vesālī.
The Invitation to the Blessed One
Now this Vesālī, at the time of the Blessed One's arising, was prosperous and had reached expansion. For there were seven thousand seven hundred and seven kings alone. Likewise of viceroys, generals, storekeepers, and so on. As he said -
"Now at that time Vesālī was prosperous and flourishing, populous, crowded with people, and having plenty of food; there were seven thousand mansions and seven hundred mansions and seven mansions, seven thousand pinnacle buildings and seven hundred pinnacle buildings and seven pinnacle buildings, seven thousand parks and seven hundred parks and seven parks, seven thousand lotus ponds and seven hundred lotus ponds and seven lotus ponds."
At a later time it was afflicted by famine, drought, and bad harvest. First the destitute people die; they throw them outside. By the stench of the corpses of the dead people, non-human spirits entered the city; thereupon even more die. Due to that loathsomeness, a snake-wind disease arose among the beings. Thus, troubled by the three fears of famine, non-human spirits, and disease, the inhabitants of the city of Vesālī, having approached, said to the king: "Great king, a threefold fear has arisen in this city; from before this, up to the seventh generation of the royal family, such a thing has never arisen before; we think it has arisen now due to your unrighteousness." The king, having assembled everyone in the council hall, said "Investigate my unrighteous conduct." They, investigating the entire tradition, did not find anything.
Then, not finding any fault in the king, they thought "How might this fear be appeased for us?" Therein, some pointed to the six teachers: "As soon as they arrive, it will be appeased." Some said - "A Buddha, it is said, has arisen in the world; that Blessed One teaches the Teaching for the welfare of all beings, of great supernormal power, of great might; as soon as he arrives, all fears would be appeased." Delighted by that, they said "But where is that Blessed One dwelling at present? If sent for by us, would he not come?" Then others said - "Buddhas are compassionate by nature; why would they not come? But that Blessed One is now dwelling at Rājagaha; King Bimbisāra attends upon him; he would not allow him to come." "If so, let us convince the king and bring him" - they sent two Licchavi kings with a great army, having given abundant presents, to the presence of the king: "Having convinced Bimbisāra, bring the Blessed One." They, having gone, having given the presents to the king, having reported that news, said "Great king, send the Blessed One to our city." The king did not accept, and said "You yourselves should know." They, having approached the Blessed One, having paid homage, said thus - "Venerable sir, three fears have arisen in our city; if the Blessed One were to come, there would be safety for us." The Blessed One, having adverted, consented: "When the Ratana Sutta is spoken at Vesālī, that protection will pervade a hundred thousand crores of world-circles; at the conclusion of the discourse, there will be the full realization of the teaching by eighty-four thousand living beings." Then King Bimbisāra, having heard of the Blessed One's consent, having had it proclaimed in the city "The going to Vesālī has been consented to by the Blessed One," having approached the Blessed One, said - "What, venerable sir, do you accept the going to Vesālī?" "Yes, great king." "If so, venerable sir, please wait until I prepare the road."
Then King Bimbisāra, having levelled the ground of five yojanas between Rājagaha and the Ganges, having had a monastery built at every yojana, announced the time for the Blessed One's departure. The Blessed One, surrounded by five hundred monks, set out. The king, having had the five-yojana road strewn knee-deep with flowers of five colours, having raised up flags, banners, full pitchers, plantain trees and so on, having had two white parasols held up for the Blessed One and one each for each monk, together with his own retinue, making offerings with flowers, scents and so on, having the Blessed One stay at each monastery, having given great gifts, in five days led him to the bank of the Ganges. There, adorning a boat with all ornaments, he sent a message to the Vesālikans: "The Blessed One has come; having prepared the road, all of you should go out to meet the Blessed One." They, saying "We shall make a twofold offering," having levelled the ground of three yojanas between Vesālī and the Ganges, having prepared four white parasols for the Blessed One and two each for each monk, making offerings, having come to the bank of the Ganges, they stood.
Then Bimbisāra, having joined two boats together, having made a pavilion, having adorned it with garlands of flowers and so on, there prepared a Buddha-seat made of all jewels; the Blessed One sat down there. The five hundred monks too, having boarded the boat, sat down as was suitable. The king, following after the Blessed One, having waded into water up to the neck, having said "Until, venerable sir, the Blessed One arrives, I shall remain right here on the bank of the Ganges," turned back. Above, the deities up to the Akaniṭṭha realm made offerings. Below, the nāga kings dwelling in the Ganges - Kambala, Assatara and others - made offerings. Thus, with great veneration, the Blessed One, having travelled a distance of about one yojana along the Ganges, entered the territory of the Vesālikans.
Then the Licchavi kings, making twofold the veneration done by Bimbisāra, went out to meet the Blessed One in water up to the neck. At that very moment, at that very instant, a great cloud arose in the four directions, rumbling, with peaks spread out in darkness interwoven with the radiance of lightning. Then, as soon as the Blessed One placed his first foot on the bank of the Ganges, a shower of lotus petals rained down. Those who wished to be wetted were indeed wetted; those who did not wish to be wetted were not wetted. Everywhere the water flowed knee-deep, thigh-deep, waist-deep, and up to the neck; all the corpses were carried by the water into the Ganges, and the piece of ground became pure.
The Licchavi kings, having the Blessed One stay at intervals of every yojana, having given great gifts, making twofold offerings, in three days led him to Vesālī. When the Blessed One arrived at Vesālī, Sakka, the lord of the gods, came, honoured by the host of gods. By the assembly of influential deities, the non-human spirits for the most part fled. The Blessed One, standing at the city gate, addressed the Elder Ānanda - "Learn this Ratana Sutta, Ānanda, and taking the requisites for oblation, wandering within the three walls of Vesālī together with the Licchavi princes, perform the protection" - and he spoke the Ratana Sutta. "Thus by whom was this discourse spoken, when, where, and why was it spoken" - the answering of these questions is described in detail by the ancients beginning from the Vesālī story.
Thus, on the very day of the Blessed One's arrival at Vesālī, the Venerable Ānanda, having learnt this Ratana Sutta spoken at the gate of the city of Vesālī for the purpose of warding off those calamities, reciting for the purpose of protection, taking water with the Blessed One's bowl, sprinkling the entire city, wandered about. At the very moment the Elder uttered "Whatever," those non-human spirits who had not previously fled, who were dwelling at rubbish heaps, walls, places and so on, fled through the four gates; the gates were without space. Then some, not finding space at the gates, having broken through the wall, fled. As soon as the non-human spirits had departed, the disease subsided in the bodies of the people. They, having come out, venerated the Elder with all flowers, scents and so on. The great multitude, having anointed the council hall in the middle of the city with all scents, having made a canopy, having adorned it with all ornaments, having prepared a Buddha-seat there, brought the Blessed One.
The Blessed One, having entered the council hall, sat down on the prepared seat. The community of monks too, and indeed the kings and people, sat down on suitable seats. Sakka too, the lord of the gods, together with the assembly of gods in the two heavenly worlds, sat close by, and other gods too; the Elder Ānanda too, having wandered through the whole of Vesālī, having performed the protection, having come together with the inhabitants of the city of Vesālī, sat down to one side. There the Blessed One spoke that same Ratana Sutta to all.
And to this extent, the matrix that was laid down as "by whom it was said, when, where, why, and this method, having made known" - that has been expanded in every way.
Explanation of the Verse "Whatever Here"
1. Now, because it was said "I shall give the explanation of meaning of this," the explanation of meaning is begun. But others say: "Only the first five verses were spoken by the Blessed One; the rest were by the Elder Ānanda at the time of making the protection." Whether it be one way or another, what is the use of this investigation to us? In every way we shall give the explanation of meaning of this Ratana Sutta.
"Whatever beings have assembled here" is the first verse. Therein, "whatever" means of whatever kind, whether of little influence or influential. "Here" means in this region; he said this with reference to the place of assembly at that moment. "Beings" - although the word "bhūta" in such passages as "When factual, an offence requiring expiation" is in the sense of existing. In such passages as "Do you regard this, monks, as 'this has come to be,'" it is in the sense of the five aggregates. In such passages as "The four primary elements, monk, are the cause," it is in the sense of the fourfold materiality beginning with the earth element. In such passages as "And whoever has become a consumer of time," it is in the sense of one who has eliminated the mental corruptions. In such passages as "All beings in the world will lay down the body," it is in the sense of all beings. In such passages as "The destruction of growing plants," it is in the sense of trees and so on. In such passages as "One perceives what has come to be as what has come to be," it applies with reference to the orders of beings below the gods ruled by the four great kings. But here it should be seen as referring to nonhuman spirits without distinction.
"Assembled" means gathered together. "Terrestrial" means arisen on the ground. "Or" is in the sense of alternative. Therefore, having made one alternative as "whatever terrestrial beings have assembled here," in order to make the second alternative, he said "or those in the sky." Or whatever beings have arisen in the sky, all those have assembled here - this is the meaning. And here, beings arisen from the Yāma realm up to the Akaniṭṭha realm should be understood as "beings in the sky," because they are arisen in mansions that have appeared in space. Below that, from Sineru onwards down to the ground, beings inhabiting trees, creepers, and so on, and arisen on the earth - all those, because they are arisen on the ground and in trees, creepers, mountains, and so on that are bound to the ground, should be understood as "terrestrial beings."
Thus the Blessed One, having divided all nonhuman beings into two by the two terms "terrestrial or those in the sky," then in order to encompass them again with one term and show them, said "May all beings be glad-minded." "All" means without remainder. "Eva" is in the sense of emphasis; the intention is "without removing even one." "Beings" means nonhuman spirits. "May they be glad-minded" means may they be happy-minded, filled with joy and happiness. "And also" is a pair of particles for taking up a sentence for the purpose of connecting with another matter. "May they attentively listen to what is said" means having given attention, having reflected, having collected everything together with the mind, may they listen to my teaching that brings heavenly success and supramundane happiness.
Thus here the Blessed One, having encompassed the beings with the unrestricted expression "whatever beings have assembled here," then having divided them in two as "terrestrial or those in the sky," then having combined them together again as "all beings," urging them to the accomplishment of disposition with this expression "may they be glad-minded," urging them to the accomplishment of practice with "may they attentively listen to what is said," likewise to the accomplishment of wise attention and the accomplishment of hearing from others, and likewise urging them to the accomplishments of right self-direction and the decisive support of good persons, and to the accomplishments of the causes of concentration and wisdom, he completed the verse.
Explanation of the Verse "Therefore Indeed"
2. "Therefore, beings" is the second verse. Therein, "therefore" is a word expressing reason. "Beings" is a word of address. "Listen" means hear. "All" means without remainder. What is meant? Because you, having abandoned the celestial states and the accomplishment of enjoyment and use there, have come here for the purpose of hearing the Teaching, not for the purpose of seeing dancing, music, and so on, therefore, beings, all listen. Or alternatively, by the expression "may they be glad-minded, may they attentively listen," having seen their glad-mindedness and their desire to listen attentively, he said: "Because you are endowed with glad-mindedness, with the purities of disposition through right self-direction, wise attention, and purity of intention, with the desire to listen attentively, and with the purities of practice through the proximate cause of the decisive support of good persons and hearing from others, therefore, beings, all listen." Or alternatively, citing as a reason that which was said as "saying" at the end of the previous verse, he said: "Because my saying is extremely rare, due to the rarity of the moment free from the eight inopportune moments, and because it has many benefits, occurring through the quality of wisdom and compassion, and because I, wishing to say it, said 'Let them hear what is said,' therefore, beings, all listen." This is what is said by this line of the verse.
Thus, setting forth this reason, having urged them to listen to his saying, he began to state what should be listened to: "Show friendliness to the human generation." Its meaning is - This human generation which is troubled by three misfortunes - to that human generation, establish friendliness, the disposition of a friend, the fact of having the intention of welfare. Some, however, read "mānusikaṃ paja"; that is not fitting because of the impossibility of the locative meaning. Whatever meaning others explain, that too is not fitting. But the intention here is - I do not speak by the power of authority as a Buddha, but rather what I speak for the welfare of both you and this human generation: "Show friendliness to the human generation." And here -
Went about sacrificing;
The horse-sacrifice, the human-sacrifice,
The sammāpāsa, the vājapeyya, the niraggaḷa.
They are not worth even a sixteenth fraction;
If even towards one living being with an uncorrupted mind,
One is friendly, by that one becomes wholesome.
By way of such discourses and the eleven benefits, those who practise friendliness - for them, friendliness should be understood as welfare.
By means of such discourses and so on, it should be understood that it is for the welfare of those towards whom it is done too.
Thus, showing the state of welfare for both, having said "show friendliness to the human generation," now showing the help as well, he said "Those who bring offerings by day and by night, therefore protect them, being diligent." Its meaning is - Those people who, having made deities even through painting, woodwork and so on, and having approached shrines, trees and so on, make offerings by day dedicated to deities, and make offerings by night during the dark fortnight and so on, or having given ticket meals and so on, make offerings by day through the transference of merit from the guardian deities up to the Brahmā deities, and having had all-night hearings of the Teaching and so on performed with the raising of umbrellas, lamps and garlands, make offerings by night through the transference of merit - how should they not be protected? Since thus those who make offerings by day and by night dedicated to you, therefore protect them; Therefore, protect and guard those people who perform the oblation, remove what is harmful for them, bring what is beneficial, being diligent, having placed that gratitude in the heart, constantly remembering it.
Explanation of the Verse "Whatever"
3. Having thus shown the helpful nature of the deities towards human beings, for the purpose of appeasing their misfortunes and for the purpose of hearing the Teaching by gods and humans through the proclamation of the qualities of the Buddha and so on, he began to employ a declaration of truth by the method beginning with "whatever wealth." Therein, "whatever" comprehensively includes without remainder, in an unrestricted manner, whatever is used as a medium of exchange here and there. "Wealth" means riches. For it generates happiness - thus it is "wealth." "Here or" indicates the human world. "Or beyond" means the remaining world beyond that; and by that, when it reaches the inclusion of all worlds except for human beings, since "or in the heavens" is stated afterwards, setting aside human beings and the heavens, the inclusion of the remaining nāgas, supaṇṇas and so on should be understood.
Thus by these two terms, whatever is used as a medium of exchange by human beings and suitable for adornment and enjoyment - gold, silver, pearls, gems, lapis lazuli, coral, rubies, masāragalla stones and so on - and whatever is the wealth of nāgas, supaṇṇas and so on who have arisen in mansions made of jewels on ground spread with pearl and gem sand, in dwellings extending many hundreds of yojanas - that is indicated. "Or in the heavens" means in the sensual-sphere and fine-material-sphere heavenly worlds. For they are won through beautiful action - thus they are "heavens." They are also "heavens" because they are thoroughly the highest. "Whatever" means whatever has an owner or is ownerless. "Jewel" means that which leads, carries, generates, and increases delight - thus it is a "jewel." Whatever is respected, very costly, incomparable, rare to see, and enjoyed by superior beings - this is a designation for that. As he said -
Enjoyed by superior beings - therefore it is called a treasure."
"Sublime" means highest, foremost, unsurpassable. Thus by this line of the verse, whatever in the heavens is owned in the Sudhamma, Vejayanta and other mansions made entirely of jewels measuring many hundreds of yojanas, and whatever is ownerless, connected with empty mansions when beings, in the absence of the arising of a Buddha, are merely filling up the realms of misery, or whatever other ownerless jewel dependent on the earth, the great ocean, the Himalayas and so on - that is indicated.
In "there is none equal to the Truth-finder," "na" is in negation. "No" is in emphasis. "Equal" means comparable. "There is" means exists. "With the Truth-finder" means with the Buddha. What is meant? Whatever wealth and jewel has been made known, herein not even one jewel equal to the jewel of the Buddha exists. For whatever is a jewel in the sense of being respected, as follows - the wheel treasure and the gem treasure of a wheel-turning monarch, upon whose arising the great multitude does not show respect elsewhere, no one takes flowers, scents and so on and goes to a demon shrine or a spirit shrine, all the people show respect to and venerate only the wheel treasure and the gem treasure, aspire to this and that boon, and some of what they have aspired to succeeds for them - even that jewel is not equal to the jewel of the Buddha. If indeed a jewel is so in the sense of being respected, the Truth-finder alone is the jewel. For when the Truth-finder has arisen, whatever influential gods and humans there are, they do not show respect elsewhere, they do not venerate anyone else. For thus Brahmā Sahampati venerated the Truth-finder with a garland of jewels the size of Sineru, and according to their ability, other gods and humans such as Bimbisāra, the King of Kosala, Anāthapiṇḍika and so on. Even with reference to the Blessed One who had attained final Nibbāna, having given up ninety-six ten million in wealth, the great King Asoka established eighty-four thousand monasteries throughout the entire Indian subcontinent - what then to say of other acts of respect. Furthermore, for whom else who has attained final Nibbāna does such respect and honour proceed with reference to the places of birth, enlightenment, the setting in motion of the wheel of the Teaching, and final Nibbāna, or with reference to images, shrines and so on, as it does for the Blessed One. Thus even in the sense of being respected, there is no jewel equal to the Truth-finder.
Likewise, whatever is a jewel in the sense of being very costly. That is: Kāsi cloth. As he said - "Even an old Kāsi cloth is beautiful and of pleasant contact and very costly." That too is not equal to the Buddha-jewel. If indeed a jewel in the sense of being very costly, the Truth-finder alone is the jewel. For the Truth-finder, even from those from whom he accepts mere dust, for them that is of great fruit and great benefit, just as in the case of King Asoka; this is his costliness. Thus, by the expression "costliness," this discourse passage which establishes the absence of faults should be understood here -
"Those from whom he accepts the requisites of robes, almsfood, lodging and medicine for the sick, for them that is of great fruit and great benefit. This I say is his costliness. Just as, monks, Kāsi cloth is very costly, I say this person is similar to that, monks."
Thus, even in the sense of being very costly, there is no jewel equal to the Truth-finder.
Likewise, whatever is a jewel in the sense of being incomparable. That is: For a wheel-turning monarch, a wheel treasure arises, with a nave made of sapphire, with a thousand spokes made of the seven precious things, with a rim made of coral, with joints made of red gold, on top of every ten spokes of which there is one bare spoke for the purpose of catching the wind and making sound, by which the sound produced is like the sound of a five-piece musical ensemble well struck by a skilled musician, on both sides of whose nave there are two lion-mouths, the interior being hollow like a cart wheel. There is no maker or causer of it; it arises from temperature with kamma as condition. Which the king, having fulfilled the tenfold duty of a wheel-turning monarch, on the Observance day, on the full moon day, having bathed his head, observing the Observance, having gone up to the upper terrace of the excellent palace, purifying his moralities, seated, sees rising like the full moon and like the sun, whose sound is heard from twelve yojanas away, whose beauty is seen from one yojana, which, being seen by the public filled with exceedingly great curiosity thinking "A second moon or sun, it seems, has risen," having come above the city, on the eastern side of the king's inner palace, being neither too high nor too low, so that the public may venerate it with scents, flowers and so on, stands as if fixed on its axle in the appropriate place.
Following that very thing, an elephant treasure arises, all white, with red feet, with seven supports, possessing supernormal power, able to travel through the sky, coming from the Uposatha clan or from the Chaddanta clan. If coming from the Uposatha clan, the eldest of all comes; if from the Chaddanta clan, the youngest of all, one who has completed the training, endowed with restraint. He, having taken an assembly of twelve yojanas, having traversed the entire Indian subcontinent, returns to his own royal city even before the morning meal.
Following that too, a horse treasure arises, all white, with red feet, with a black head, with a mane like muñja grass, coming from the royal family of the horse-king Valāhaka. The remainder here is just the same as for the elephant treasure.
Following that too, a jewel treasure arises. That jewel is a lapis lazuli, beautiful, of pure origin, octagonal, well polished, in length similar to the nave of a wheel; it comes from Mount Vepulla. Even in darkness possessed of four factors, having gone to the top of the king's standard, it illuminates for one yojana; by whose radiance people, thinking "It is day," engage in their activities; they can see even down to an ant.
Following that too, a woman treasure arises; she is either the natural queen-consort, or she comes from Uttarakuru or from the royal family of the Madda kings, free from the defect of being too tall and so on, surpassing human beauty, not attaining divine beauty; for the king, in the cold season her limbs are warm, in the hot season cool; her touch is like cotton-wool beaten a hundredfold; from her body the fragrance of sandalwood wafts, from her mouth the fragrance of waterlilies; and she is endowed with numerous virtues such as rising before others and so on.
Following that too, a householder treasure arises - the king's natural worker, a millionaire, for whom, as soon as the wheel treasure has arisen, a divine eye becomes manifest, by which he sees treasure all around within a distance of one yojana, whether ownerless or with an owner. He, having approached the king, invites him: "May you, Sire, live at ease; I shall manage the wealth affairs with wealth for you."
Following that too, an adviser treasure arises - the king's natural eldest son. As soon as the wheel treasure has arisen, he is endowed with surpassing lucidity of wisdom; having fully understood with his mind the consciousness of an assembly of twelve yojanas, he is capable of both restraining and encouraging. He, having approached the king, invites him: "May you, Sire, live at ease; I shall govern the kingdom for you." Or whatever else of such kind is a jewel in the sense of being incomparable, whose value cannot be determined by weighing and assessing: "It is worth a hundred, or a thousand, or ten million." Therein, not even a single jewel is equal to the Buddha-jewel. If indeed a jewel in the sense of being incomparable, the Truth-finder alone is the jewel. For the Truth-finder cannot be weighed and assessed by anyone in terms of morality, or concentration, or any one among wisdom and so on, and delimited as "He has this many virtues, or he is equal to this one, or he has a counterpart." Thus, even in the sense of being incomparable, there is no jewel equal to the Truth-finder.
Likewise, whatever is a jewel in the sense of being rare to see, as follows: a king, a universal monarch, whose manifestation is rare, and his jewels such as the wheel and so on - that too is not equal to the jewel of the Buddha. If indeed it is a jewel in the sense of being rare to see, the Truth-finder alone is the jewel; whence the jewel-nature of universal monarchs and so on? For those arise many times in a single cosmic cycle. But since even for incalculable cosmic cycles the world is void of a Truth-finder, therefore the Truth-finder alone, arising only sometimes and on rare occasions, is rare to see. And this too was said by the Blessed One at the time of final Nibbāna -
"The deities, Ānanda, are grumbling: 'From afar indeed we have come to see the Truth-finder. Rarely, from time to time, do Truth-finders arise in the world, Worthy Ones, Fully Enlightened by themselves. Today itself, in the last watch of the night, the Truth-finder's final Nibbāna will take place. And this influential monk is standing in front of the Blessed One, obstructing, and we do not get to see the Truth-finder at this final time.'"
Thus, in the sense of being rare to see too, there is no jewel equal to the Truth-finder.
Likewise, whatever is a jewel in the sense of being enjoyed by superior beings. That is: The wheel treasure and so on of a universal monarch - for that does not arise for the purpose of use, even in a dream, by outcasts, hunters, basket-makers, chariot-makers, refuse-removers, and so on, persons of low family, inferior men, even those possessing wealth of a hundred thousand crores and living on the excellent upper floor of a seven-storeyed mansion. But since it arises for the purpose of use only by a king of the warrior caste who is well-born on both sides and who has fulfilled the tenfold duty of a universal monarch, it is exclusively for the enjoyment of superior beings; that too is not equal to the jewel of the Buddha. If indeed it is a jewel in the sense of being enjoyed by superior beings, the Truth-finder alone is the jewel. For the Truth-finder is not enjoyed, even in a dream, by the six teachers such as Pūraṇa Kassapa and so on, who are regarded in the world as inferior beings, who are not endowed with decisive support, who have perverted views, and by others of such kind. But he is enjoyed by those endowed with decisive support, who have penetrative knowledge and vision, who are capable of attaining arahantship at the conclusion of even a verse of four lines, such as Bāhiya Dārucīriya and others, and by other great disciples born of great families. For they enjoy the Truth-finder by accomplishing the unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in service, and so on. Thus, in the sense of being enjoyed by superior beings too, there is no jewel equal to the Truth-finder.
Whatever is a jewel in the sense of generating delight without distinction. That is: The wheel treasure of a universal monarch. For upon merely seeing it, the universal monarch is delighted; thus too it generates delight for the king. Furthermore, the universal monarch, having taken a golden pitcher in his left hand, sprinkles the wheel treasure with his right hand, saying: "May the venerable wheel treasure roll forth, may the venerable wheel treasure conquer." Then the wheel treasure, emitting a sweet sound like a five-part musical ensemble, goes through the sky to the eastern direction. The universal monarch follows right behind, with his fourfold army spread over twelve yojanas, by the power of the wheel, neither too high nor too low, below the upper part of tall trees, above the upper part of low trees, receiving tribute-gifts from the hands of those who had come bringing gifts of flowers, fruits, sprouts, and so on from the trees, and instructing the rival kings who had come with the utmost deference saying "Come, great king" and so on, by the method beginning with "a living being should not be killed." But wherever the king wishes to eat or wishes to take a midday rest, there the wheel treasure, having descended from the sky, stands as if fixed on its axle on a level piece of ground suitable for all tasks such as water and so on. Again, when the thought of going arises in the king, it goes making a sound in the former manner just; having heard that, even the assembly of twelve yojanas goes through the sky. The wheel treasure gradually plunges into the eastern ocean; as it plunges in, the water, having receded to the extent of a yojana, stands as if made into a wall. The great multitude takes the seven treasures as they wish. Again the king, having taken the golden pitcher, having sprinkled with water saying "From here onwards is my kingdom," turns back. The army is in front, the wheel treasure behind, the king in the middle. The water fills up each place from which the wheel treasure has retreated. By this very means, he goes to the southern, western, and northern oceans too.
Having thus traversed the four directions, the wheel treasure ascends into the sky to a height of three yojanas. Standing there, the king, victorious in conquest by the power of the wheel treasure, surveys Pubbavideha, adorned with five hundred minor islands, with a circumference of seven thousand yojanas; likewise Uttarakuru, with a circumference of eight thousand yojanas; Aparagoyāna, with a circumference of seven thousand yojanas just; and Jambudīpa, with a circumference of ten thousand yojanas - thus he surveys one world-circle adorned with four great continents and two thousand minor islands, as if it were a grove of fully bloomed white lotuses. And as he surveys thus, no small delight arises in him. Thus too that wheel treasure generates delight for the king; that too is not equal to the jewel of the Buddha. If indeed it is a jewel in the sense of generating delight, the Truth-finder alone is the jewel; what will this wheel treasure do? For the Truth-finder, compared to that divine delight in relation to which the delight of a universal monarch generated by the wheel treasure and all the rest does not amount to a reckoning, a fraction, or a fraction of a fraction, generates for incalculable numbers of gods and humans who follow his instruction a delight that is more superior and more sublime than even that delight - the delight of the first meditative absorption, the delight of the second, third, fourth, and fifth meditative absorptions, the delight of the plane of infinite space, the delight of the plane of infinite consciousness, the plane of nothingness, and the plane of neither-perception-nor-non-perception, the delight of the path of stream-entry, the delight of the fruition of stream-entry, and the delight of the path and fruition of once-returning, non-returning, and arahantship. Thus, in the sense of generating delight too, there is no jewel equal to the Truth-finder.
Further, a jewel is indeed twofold: animate and inanimate. Therein, the inanimate is the wheel treasure and the gem treasure, or whatever else is not bound by the senses such as gold, silver, and so on; the animate is from the elephant treasure and so on up to and ending with the adviser treasure, or whatever else of such kind is bound by the senses. Thus, of these two kinds, the animate jewel is declared the foremost. Why? Because the inanimate jewel of gold, silver, gems, pearls, and so on is brought for the purpose of adorning the animate elephant treasure and so on.
The animate jewel too is twofold: the animal jewel and the human jewel. Therein, the human jewel is declared the foremost. Why? Because the animal jewel serves as a vehicle for the human jewel. The human jewel too is twofold: the woman jewel and the man jewel. Therein, the man jewel is declared the foremost. Why? Because the woman jewel assumes the role of attendant to the man jewel. The man jewel too is twofold: the householder jewel and the homeless one's jewel. Therein, the homeless one's jewel is declared the foremost. Why? Because even a wheel-turning monarch, the foremost among householder jewels, having paid homage with the fivefold prostration to the homeless one's jewel endowed with virtues of morality and so on, having attended upon and associated with him, having attained divine and human successes, in the end attains the success of Nibbāna.
Thus, the homeless one's jewel too is twofold, by way of noble ones and worldlings. The noble one's jewel too is twofold, by way of learners and those beyond training. The jewel of one beyond training too is twofold, by way of dry insight practitioners and those having serenity meditation as vehicle. The jewel of one having serenity meditation as vehicle too is twofold: one who has attained the perfections of a disciple and one who has not attained them. Therein, one who has attained the perfections of a disciple is declared the foremost. Why? Because of the greatness of virtues. Even more than the jewel of one who has attained the perfections of a disciple, the jewel of the Individually Enlightened One is declared the foremost. Why? Because of the greatness of virtues. For even many hundreds of disciples equal to Sāriputta and Moggallāna do not amount to even a hundredth part of the virtues of a single Individually Enlightened One. Even more than the jewel of the Individually Enlightened One, the jewel of the One Enlightened by himself is declared the foremost. Why? Because of the greatness of virtues. For even Individually Enlightened Ones, having filled the entire Jambudīpa, seated with cross-legged posture touching cross-legged posture, do not amount to a reckoning, a fraction, or a fraction of a fraction of the virtues of a single One Enlightened by himself. For this was said by the Blessed One - "As far as there are beings, monks, whether footless or etc. the Truth-finder is declared the foremost among them" and so on. Thus, by any method whatsoever, there is no jewel equal to the Truth-finder. Therefore the Blessed One said - "There is none equal to the Truth-finder."
Thus, having stated the incomparability of the jewel of the Buddha with other jewels, now, for the purpose of appeasing the misfortune that had arisen for those beings, not in dependence on birth, nor clan, nor being of good family, nor beauty of complexion and so on, but rather in dependence on the incomparable nature of the jewel of the Buddha through virtues such as the aggregates of morality, concentration, and so on in the world extending from Avīci up to the limit of the highest existence, he applies an utterance of truth: "This too is a sublime jewel in the Buddha; by this truth may there be well-being."
Its meaning is - This too - whatever wealth or jewel there is here or beyond or in the heavens, because of incomparability with that through those various virtues, the jewel in the Buddha is sublime. If indeed this is true, then by this truth may there be well-being for these living beings; may there be the existence of beautiful things, freedom from disease, and freedom from misfortune. And here, just as in such passages as "The eye, Ānanda, is empty of a self or of what belongs to a self," the meaning is "by way of selfhood or by way of what belongs to a self." For otherwise, "the eye is a self or what belongs to a self" would simply remain unrefuted. Thus, "the jewel is sublime" means the jewel-nature is sublime, the state of being a jewel is sublime - this meaning should be understood. For otherwise, the Buddha would indeed not succeed as a jewel. For it is not the case that where a jewel exists, that does not succeed as a jewel. But where there is a jewel that has gone into connection by one method or another with the meaning reckoned as being honoured and so on, since that is designated as a jewel with reference to its jewel-nature, therefore by the existence of that jewel, it succeeds as a jewel. Or alternatively, "this too is a jewel in the Buddha" - by this manner too, the meaning should be understood as: the Buddha himself is the jewel. And merely by the Blessed One's uttering of this verse, safety arose for the royal family, and fear was appeased. The command of this verse was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "Elimination, Dispassion"
4. Having thus spoken the truth by means of the virtue of the Buddha, he now began to speak by means of the virtue of the Nibbāna-teaching: "Elimination, dispassion." Therein, because through the realisation of Nibbāna, lust and so on are eliminated, completely eliminated; or because it is merely the non-arising, cessation, and elimination of those; and because it is dissociated from lust and so on both by way of association and by way of object; or because when it is realised, lust and so on are perpetually dispassionate, departed, demolished - therefore it is called "elimination" and "dispassion." But because no arising of it is evident, no passing away, no change in its duration, therefore, taking it as "it is not born, does not age, does not die," it is called "the Deathless." And it is "sublime" in the sense of the highest and in the sense of being unsurpassable. "Which attained" means which he attained, gained, obtained, realised by the power of his own knowledge. "The Sage of the Sakyans" - he is a Sakyan because of being born in the Sakyan family; a sage because of being endowed with the qualities of sagehood; being a Sakyan and a sage, he is the Sage of the Sakyans. "Concentrated" means one whose mind is concentrated through the concentration of the noble path. "There is nothing equal to that Dhamma" means there is no phenomenon whatsoever equal to the teaching attained by the Sage of the Sakyans, which is named elimination and so on. Therefore in another discourse too it is said - "As far as there are phenomena, monks, whether conditioned or unconditioned, dispassion is declared the foremost among them" and so on.
Thus, having stated the incomparability of the Nibbāna-teaching with other teachings, now, for the purpose of appeasing the misfortune that had arisen for those beings, in dependence on the incomparable nature of the jewel of the Nibbāna-teaching through the virtues of elimination, dispassion, deathlessness, and sublimity, he applies an utterance of truth: "This too is a sublime jewel in the Dhamma; by this truth may there be well-being." Its meaning should be understood in the manner stated in the previous verse. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "That Which the Foremost Buddha"
5. Having thus spoken the truth by means of the virtue of the Nibbāna-teaching, he now began to speak by means of the virtue of the path-teaching: "That which the Supreme Buddha." Therein, "Buddha" is by the method beginning with "one who has awakened to the truths"; "foremost" means the highest and praiseworthy; he is a Buddha and he is foremost, thus "Supreme Buddha"; or, the foremost among the Buddhas known as follower-buddhas, individually enlightened buddhas, and learned-buddhas, thus "Supreme Buddha." That Supreme Buddha, whatever he praised - "Of paths, only the eightfold is secure for the attainment of Nibbāna" and "I will teach you, monks, noble right concentration with its proximate cause and its accessories" - by such a method he praised and made known here and there. "Pure" means absolutely cleansed because of the eradication of the stain of mental defilements. "The concentration with immediate result they call" means that which, immediately following its own occurrence, by fixed course bestows the fruition, they call "immediate concentration." For indeed, when path concentration has arisen, there is no obstacle whatsoever that could prevent the arising of its fruition. As he said -
"If this person were practising for the realisation of the fruition of stream-entry, and it were the time for the cosmic cycle to be burnt up, the cosmic cycle would indeed not be burnt up until this person realises the fruition of stream-entry. This person is called one who stabilises the cosmic cycle. All persons who are possessors of the path too are stabilisers of the cosmic cycle."
"There is nothing equal to that concentration" means that with that pure immediate concentration praised by the Supreme Buddha, no fine-material-sphere concentration or immaterial-sphere concentration or anything whatsoever is found to be equal. Why? Because even though those have been developed, there is the possibility of rebirth in hell and so on again even for one reborn in this or that Brahma world; but because this concentration of arahantship has been developed, there is the possibility of the uprooting of all rebirth for the noble person. Therefore in another discourse too it is said - "As far as there are conditioned phenomena, monks, etc. the noble eightfold path is declared the foremost among them" and so on.
Thus, having stated the incomparability of the immediate concentration with other concentrations, now, by the former method just, in dependence on the incomparable nature of the jewel of the path-teaching, the Blessed One applies an utterance of truth: "This too in the Dhamma, etc. may there be well-being." Its meaning should be understood in the manner already stated previously. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "Those Persons"
6. Having thus spoken the truth by means of the virtue of the path teaching too, he now began to speak by means of the virtue of the Community too: "Those persons." Therein, "those who" is a synopsis without specifying. "Persons" means beings. "Eight" is a numerical delimitation of them. For they are eight: four practising and four established in the fruit. "Praised by the good" means praised by good persons - Buddhas, Individually Enlightened Ones, disciples of the Buddha, and other gods and humans. Why? Because of being endowed with conascent virtues such as morality and so on. For just as the conascent colour, fragrance, and so on of campaka, vakula flowers and so on, so too their conascent virtues such as morality, concentration, and so on; therefore, like flowers accomplished with colour, fragrance, and so on, they are dear, agreeable, and praiseworthy to the good among gods and humans. Therefore it is said "Those persons, eight praised by the good."
Or alternatively, "those who" is a synopsis without specifying. "Persons" means beings. "Eight hundred" is a numerical delimitation of them. For they are three stream-enterers: one who has sown the seed of rebirth one last time, a family-to-family goer, and one with seven rebirths at the utmost. Three once-returners who have attained fruition in the existences of sensual pleasure, fine-material, and immaterial realms. All of them are twenty-four by way of the four practices. Attainer of final nibbāna in the interval, attainer of final nibbāna after the interval, attainer of final nibbāna through exertion, attainer of final nibbāna without exertion, upstream-goer, and heading toward the Akaniṭṭha realm - five in the Aviha realm. Likewise in the Atappa, Sudassa, and Sudassī realms. But in the Akaniṭṭha realm, excluding the upstream-goer, there are four - thus twenty-four non-returners. A dry insight practitioner and one having serenity meditation as vehicle - two Worthy Ones. Four who have attained the path - thus fifty-four. All of them, becoming twofold by way of the responsibility of faith and the responsibility of wisdom, are eight hundred. The remainder is according to the method already stated.
"These are four pairs" means all those persons pointed out in detail as either eight or eight hundred, in brief, one who has attained the path of stream-entry and one established in the fruit is one pair; thus up to one who has attained the path of arahantship and one established in the fruit is one pair - there are four pairs. "They are worthy of offerings" - here "they" is a description specifying those previously pointed out without specifying. Those persons said to be, in detail, either eight or eight hundred, and in brief four pairs - all of them are worthy of offerings because they deserve the offering. An "offering" is a gift being given having believed in action and the result of action, without expecting such things as "this one will perform medical treatment or carry messages on foot for me" and so on; those who deserve that are persons endowed with virtues such as morality and so on, and these are such ones; therefore they are called "worthy of offerings."
"Disciples of the Fortunate One" - the Blessed One is the Fortunate One because of being engaged in beautiful conduct, because of having gone to a beautiful state, because of having gone well, and because of having spoken well; of that Fortunate One. All of them hear his word - thus they are "disciples." Certainly others too hear, but having heard they do not do the duty that should be done; these, however, having heard, having done what should be done - the practice in accordance with the Teaching - have attained the paths and fruits; therefore they are called "disciples." "Gifts given to them are of great fruit" means even small gifts given to these disciples of the Fortunate One are of great fruit because they have reached the state of purification of offerings on account of the recipient. Therefore in another discourse too it is said -
"As far as there are communities or groups, monks, the Community of the Truth-finder's disciples is declared the foremost among them, that is to say, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples... etc. the foremost result comes to be."
Thus the Blessed One, having stated the virtue of the jewel of the Community by way of all those standing on the path and standing in fruition, now in dependence on that very virtue applies an utterance of truth: "This too in the Community." Its meaning should be understood in the manner already stated previously. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "Those Well Applied"
7. Having thus spoken the truth by means of the virtue of the Community by way of those standing on the path and standing in fruition, he now began to speak by means of the virtue of only those persons who have eliminated the mental corruptions, among them certain ones experiencing the happiness of fruition attainment: "Those who are well-engaged." Therein, "those who" is a term of synopsis without specifying. "Well-engaged" means thoroughly engaged; the meaning is having abandoned various kinds of wrong ways of earning, in dependence on a pure livelihood, having begun to engage oneself in insight. Or alternatively, "well-engaged" means endowed with well-purified bodily and verbal action; by that he shows their aggregate of morality. "With a firm mind" means with a firm mind, with a mind engaged in steady concentration - this is the meaning. By that he shows their aggregate of concentration. "Departing from defilements" means having become without longing for the body and for life, having made departure from all mental defilements through energy with wisdom as its leading force. By that he shows their aggregate of wisdom accomplished in energy.
"In Gotama's Dispensation" means in the Dispensation of the Truth-finder himself, Gotama by clan. By that he shows the absence of departure from mental defilements for those outside of here who practise various kinds of austere asceticism for immortality, due to the absence of virtues such as well-engagement and so on. "They" is a term of description for those previously pointed out. "Having attained attainment" - here, "attainment" means what should be attained; "what should be attained" means worthy of being reached; having reached which they become ones of absolute security from bondage; this is a designation for the fruition of arahantship; "having attained that attainment" means "having attained attainment." "The Deathless" means Nibbāna. "Having plunged into" means having plunged in by way of object. "Having obtained" means having got. "Freely" means without expense, without making even a farthing's worth of expenditure. "Peace" means the fruition attainment in which the disturbance of mental defilements has been allayed. "Enjoying" means experiencing. What is meant? Those who in this Dispensation of Gotama are well-engaged due to being accomplished in morality, with a firm mind due to being accomplished in concentration, departing from defilements due to being accomplished in wisdom - they, through this right practice, having plunged into the Deathless, having obtained it freely, enjoying the peace called fruition attainment, are indeed ones who have attained attainment.
Thus the Blessed One, having stated the virtue of the jewel of the Community by way of only those persons who have eliminated the mental corruptions experiencing the happiness of fruition attainment, now in dependence on that very virtue applies an utterance of truth: "This too in the Community." Its meaning should be understood in the manner already stated previously. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "Just as a Gate-post"
8. Having thus spoken the truth by means of the virtue of persons who have eliminated the mental corruptions as the foundation of the Community, he now began to speak by means of the virtue of the stream-enterer, which is evident to many people: "Just as a gate-post." Therein, "just as" (yathā) is a word of comparison. "Gate-post" (indakhīla) is a designation for a pillar made of heartwood, which has been driven in after digging eight or ten cubits into the earth in the space between the thresholds for the purpose of warding off the city gate. "In the earth" (pathavī) means the ground. "Fixed" (sita) means having entered inside and based upon. "Would be" (siyā) means might be (bhaveyya). "By the four winds" (catubbhi vātehi) means by winds coming from the four directions. "Unshakeable" (asampakampiya) means unable to be shaken or moved. "Like that" (tathūpama) means of such a kind. "Good person" (sappurisa) means the highest person. "I declare" (vadāmi) means I say. "Who sees the noble truths with certainty" (yo ariyasaccāni avecca passati) means who sees the four noble truths having plunged into them with wisdom. Therein, the noble truths should be understood in the manner stated in the Boy's Questions.
Now here this is the meaning in brief - Just as indeed a gate-post, by the depth of its foundations, fixed in the earth, would be unshakeable by the four winds, I declare this good person to be like that too, who sees the noble truths with certainty. Why? Because he too, like a gate-post by the four winds, is unshakeable by the winds of the doctrines of all sectarians, he is unable to be shaken or moved by anyone from that vision. Therefore in another discourse too it is said -
"Just as, monks, an iron post or a gate-post, with deep foundations, well planted, immovable, unshakeable - even if a severe wind and rain were to come from the eastern direction, it would indeed not make it tremble, would not make it shake, would not make it quake. From the western direction, etc. From the southern direction, and even if from the northern direction, etc. Would not make it quake. What is the reason for this? Because of the depth, monks, of the foundations, because of the gate-post being well planted. Just so, monks, whatever ascetics or brahmins who 'This is suffering', etc. 'The practice' - who understand as it really is, they do not look at the face of another ascetic or brahmin thinking 'Surely this venerable one who knows, knows; who sees, sees.' What is the reason for this? Because of well seeing, monks, the four noble truths."
Thus the Blessed One, having stated the virtue of the jewel of the Community by way of the stream-enterer, which is evident to many people, now in dependence on that very virtue applies an utterance of truth: "This too in the Community." Its meaning should be understood in the manner already stated previously. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "Those Noble Truths"
9. Having thus spoken the truth without distinction by means of the virtue of the stream-enterer as the foundation of the Community, now there are those three stream-enterers: one who has sown the seed of rebirth one last time, a family-to-family goer, and one with seven rebirths at the utmost. As he said -
"Here a certain person, with the utter elimination of the three mental fetters, becomes a stream-enterer... etc. He, having been reborn in just one existence, makes an end of suffering. This is one who has sown the seed of rebirth one last time. Likewise, having transmigrated and wandered through two or three families, he makes an end of suffering. This is a family-to-family goer. Likewise, having transmigrated and wandered seven times among gods and humans, he makes an end of suffering. This is one with seven rebirths at the utmost."
By means of the virtue of the one with seven rebirths at the utmost, the youngest of all of them, he began to speak "Those who the noble truths." Therein, "those who the noble truths" - this is the same as the method already stated. "Illuminate" means by the light of wisdom, having dispelled the darkness of mental defilements that conceals the truths, they make them manifest and obvious to themselves. "By one of profound wisdom" means by the immeasurable nature of his wisdom, by wisdom in which the knowledge of the world including its gods cannot find a footing or obtain a basis; what is meant is "by the Omniscient One." "Well taught" means well taught by those various methods such as in brief and in detail, in completeness and in part, and so on. "Even though they may be exceedingly heedless" means those persons who have illuminated the noble truths, even though they become exceedingly heedless on account of occasions for heedlessness such as sovereignty over gods and universal monarchy, nevertheless, through the knowledge of the path of stream-entry, by the cessation of volitional activity consciousness, setting aside seven existences, whatever mentality and materiality would arise in the round of rebirths without discernible beginning, because of the cessation and passing away of those, they do not take up an eighth existence, but in the seventh existence itself, having undertaken insight, they attain arahantship.
Thus the Blessed One, having stated the virtue of the jewel of the Community by way of one with seven rebirths at the utmost, now in dependence on that very virtue applies an utterance of truth: "This too in the Community." Its meaning should be understood in the manner already stated previously. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "Together with His"
10. Having thus spoken the truth as the foundation of the Community by means of the virtue of not taking up an eighth existence for one with seven rebirths at the utmost, he now began to speak by means of a virtue distinguished from other persons whose abandonment of existence-taking has not been eliminated, even though that very one takes up seven existences: "Together with his." Therein, "together with" means together with indeed. "His" means of a certain one among those of whom it was said "they do not take up an eighth existence." "With the accomplishment of vision" means with the attainment of the path of stream-entry. For the path of stream-entry, having seen Nibbāna, is called "vision" because it is the very first seeing of Nibbāna through the accomplishment of the function to be done; its manifestation in oneself is the accomplishment of vision; together with that accomplishment of vision indeed. In "three things are given up," here "assu" is an indeclinable particle used merely as an expletive, as in "This, Sāriputta, was for me in my eating of great filth" and so on. Since together with his accomplishment of vision three things are given up, are abandoned - this is the meaning here.
Now, for the purpose of showing the abandoned things, he said "Identity view and doubt, and moral rules and austerities, whatever there is." Therein, when there is a body, that is, in the existing body called the pentad of aggregates of clinging, the view with twenty bases is identity view; or alternatively, a view regarding that body is also identity view - the meaning is a view existing in the body of the aforesaid kind. Or alternatively, a view regarding the existing body is also identity view - the meaning is a view that has occurred thus: "What is reckoned as matter and so on is self," when the body of the aforesaid kind exists. And because of its abandonment, all wrong views are abandoned as well. For that is their root. Because of the appeasement of the affliction of all mental defilements, wisdom is called "treatment" (cikicchita); that wisdom-treatment has departed from this, or from that wisdom-treatment this has departed - thus it is "doubt" (vicikicchita). This is a designation for the doubt with eight bases stated by the method beginning with "one is uncertain about the Teacher." Because of its abandonment, all doubts too are abandoned. For that is their root. The morality such as ox-morality, dog-morality, and so on, and the ascetic practice such as ox-practice, dog-practice, and so on, that have come in such passages as "Among ascetics and brahmins outside of this, 'by morality there is purification, by ascetic practice there is purification'" - these are called moral rules and austerities; because of its abandonment, all austere asceticism for immortality such as nudity, head-shaving, and so on is also abandoned. For that is its root; for that very reason, at the end of all, it was said "whatever there is." And here it should be understood that identity view is abandoned by the accomplishment of seeing suffering, doubt by the accomplishment of seeing the origin, and moral rules and austerities by the accomplishment of seeing the path and seeing Nibbāna.
Explanation of the Verse "From the Four Realms of Misery"
11. Having thus shown his abandoning of the round of defilements, now explaining that when that round of defilements exists, the round of results that must come to be, through the abandoning of that, the abandoning of that too, he said "and free from the four realms of misery." Therein, the four realms of misery are hell, the animal realm, the sphere of ghosts, and the host of titans. The meaning is that he is free from those, even though taking up seven existences.
Having thus shown his abandoning of the round of results, now showing the abandoning of the round of action too, which is the root of that round of results, he said "incapable of doing the six grave actions." Therein, "grave actions" means gross states; he is incapable of doing those six. And those should be understood as stated in the Book of Ones by the method beginning with "This is impossible, monks, there is no chance, that a person accomplished in right view should deprive his mother of life" - namely, matricide, patricide, killing a Worthy One, wounding, schism in the Community, and the action of pointing to another teacher. For although a noble disciple accomplished in right view does not deprive even a louse or an ant of life, these were stated for the purpose of censuring the state of being a worldling. For a worldling, because of not being accomplished in right view, commits even such greatly blameworthy grave actions, but one accomplished in vision is incapable of doing those. And the use of "incapable" here is for the purpose of showing non-performance even in another existence. For even in another existence, he, even not knowing his own state as a noble disciple, by natural law itself does not commit either these six or the five enmities beginning with ordinary killing of living beings, together with pointing to another teacher, making six states, with reference to which some also read "six, the six grave actions." And here, catching dead fish and so on is an example of village youngsters who are noble disciples.
Thus the Blessed One, having stated the virtue of the jewel of the Community by way of the distinguished virtue of the noble disciple compared with other persons whose abandonment of existence-taking has not been eliminated, even though taking up seven existences, now in dependence on that very virtue applies an utterance of truth: "This too in the Community." Its meaning should be understood in the manner already stated previously. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "Although He"
12. Having thus spoken the truth as the foundation of the Community by means of a distinguished virtue compared to other persons whose abandonment of existence-taking has not been eliminated, even though that very one takes up seven existences, now not only is one accomplished in vision incapable of doing the six grave actions, but he is also incapable of concealing even a trifling evil deed - he began to speak by means of the virtue of the absence of concealment of what has been done, even for one accomplished in vision who dwells in heedlessness: "Even though he may do an evil deed."
Its meaning is - That one accomplished in vision, even though through lapse of mindfulness having come to heedless abiding, setting aside that which was said by the Blessed One with reference to the intentional transgression of a worldly fault - "Whatever training rule has been laid down by me for disciples, my disciples do not transgress it even for the sake of their life" - commits another evil deed by body, reckoned as transgression of a fault by regulation such as building a hut, sharing the same sleeping place, and so on, which is censured by the Buddha; or by speech, such as the procedure for purification, the additional five-and-six speech rules, teaching the Teaching, frivolous talk, harsh speech, and so on; or by mind, such as somewhere the arising of greed and hate, the acceptance of gold and so on, non-reviewing in the use of robes and so on, and so on - commits an evil deed. He is incapable of concealing it. He, having known "this is not allowable, not to be done," does not conceal it even for a moment, but at that very moment, having made it open to the Teacher, or to the wise, or to his fellows in the holy life, makes amends according to the Teaching, or exercises restraint in what should be restrained thus: "I shall not do it again." Why? Because inability has been declared for one who has seen the state; the meaning is that inability has been declared for a person accomplished in vision who has seen the state of Nibbāna, to conceal it even having done such an evil deed.
How?
"Just as, monks, a young, tender boy, dull, lying on his back, having stepped on an ember with his hand or foot, quickly withdraws; just so, monks, this is the nature of a person accomplished in right view: although he commits such an offence for which emergence is discerned. Yet he quickly confesses it, reveals it, makes it clear to the Teacher, or to the wise, or to his fellows in the holy life; having confessed, having revealed, having made it clear, he commits to restraint in the future."
Thus the Blessed One, having stated the virtue of the jewel of the Community by means of the virtue of the absence of concealment of what has been done, even for one accomplished in vision who dwells in heedlessness, now in dependence on that very virtue applies an utterance of truth: "This too in the Community." Its meaning should be understood in the manner already stated previously. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "In the Forest Thicket"
13. Having thus spoken the truth with the Community as foundation by means of the various kinds of virtues of persons included in the Community, now, since the Scriptures were taught by the Blessed One, who was illuminating the virtues of the Triple Gem, here in brief and elsewhere in detail, in dependence on that too he began to speak the truth with the Buddha as foundation again: "Just as in the forest thicket with flowering tops." Therein, a multitude of trees established in a close settlement is a "forest" (vana); a bush (gumba) grown with roots, core, softwood, bark, branches, and foliage is a thicket (pagumba); a thicket of a forest, or a thicket in a forest, is a "forest thicket" (vanappagumba). This is stated as "in the forest thicket," for indeed it is permissible to say it thus, as in such cases as "there is with applied and sustained thought, there is without applied but sustained thought only, in happiness, in suffering, in the soul" and so on. "Just as" (yathā) is a word of comparison. "Having flowering tops" (phussitagga) means that whose tops are flowering; the meaning is with flowers arisen on all branches and twigs. That is stated as "with flowering tops" in the manner already stated previously. "In the first month of summer, in the hot season" (gimhānamāse paṭhamasmiṃ gimhe) means whatever are the four months of summer, in one month of those four summer months. In which month, if asked? In the first hot season, the meaning is the month of Citra. For that is called both "the first summer" and "the early spring." Beyond that, the meaning of the terms is obvious.
Now here this is the summarised meaning - Just as in the early spring called the first summer, in a forest with a dense thicket of various kinds of trees, a thicket - which is a synonym for a young tree shrub - with well-flowering top branches is exceedingly resplendent, just so, because of being exceedingly resplendent with flowers of various kinds of meaning-classifications such as aggregates, sense bases, and so on, establishments of mindfulness, right strivings, and so on, or the aggregates of morality, concentration, and so on, being comparable to that, because of illuminating the path leading to Nibbāna, he taught the excellent Scriptures leading to Nibbāna, not because of material gain, not because of honour and so on, but only with a heart uplifted by great compassion, for the supreme welfare of beings. In "for the supreme welfare" (paramaṃ hitāya), here the nasal sound is for the ease of verse composition. But this is the meaning - He taught for the supreme welfare, for Nibbāna.
Thus the Blessed One, having spoken of this Scriptures resembling a forest thicket with well-flowering tops, now in dependence on that very thing applies an utterance of truth with the Buddha as foundation: "This too in the Buddha." Its meaning should be understood in the manner already stated previously. However, it should be connected thus: this too, reckoned as the Scriptures of the aforesaid kind, is a sublime jewel in the Buddha. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "The Excellent One, Knower of the Excellent"
14. Thus the Blessed One, having spoken the truth with the Buddha as foundation by means of the Scriptures, now began to speak by means of the supramundane Teaching: "The excellent one, knower of the excellent." Therein, "the excellent one" means desired by those of sublime disposition, thinking "Oh, indeed, may we too be of such a kind"; or the meaning is that he is excellent, the highest, the foremost, by reason of his connection with excellent qualities. "Knower of the excellent" means knower of Nibbāna. For Nibbāna is excellent in the sense of being the highest of all phenomena, and this one, having penetrated it by himself at the foot of the Bodhi tree, knew it. "Giver of the excellent" means the giver of the excellent Teaching that is conducive to penetration and conducive to imprinting, to the group of five, the group of Bhadda, the matted-hair ascetics and others, and to other gods and humans - this is the meaning. "Bringer of the excellent" means he is called the bringer of the excellent because of having brought the excellent path. For that Blessed One, fulfilling the thirty perfections beginning from Dīpaṅkara, brought the excellent ancient path followed by the Fully Enlightened by themselves of former times; therefore he is called "bringer of the excellent."
Furthermore, he is the excellent one by the attainment of omniscient knowledge, the knower of the excellent by the realisation of Nibbāna, the giver of the excellent by giving the bliss of liberation to beings, the bringer of the excellent by bringing the highest practice. He is the unsurpassed one because of the absence of any quality whatsoever exceeding these supramundane qualities.
Another method - The excellent one by the fulfilment of the determination of peace, the knower of the excellent by the fulfilment of the determination of wisdom, the giver of the excellent by the fulfilment of the determination of generosity, the bringer of the excellent by the fulfilment of the determination of truth - he brought the excellent truth of the path. Likewise, the excellent one by the foundation of merit, the knower of the excellent by the foundation of wisdom, the giver of the excellent by bestowing the means for that to those desiring Buddhahood, the bringer of the excellent by bringing the means for that to those desiring Individually Enlightened Buddhahood, the unsurpassed one by being incomparable in each and every respect, or by being without a teacher himself yet being a teacher to others, he taught the excellent Teaching because of teaching the excellent Teaching endowed with qualities such as being well-proclaimed, for the purpose of that to those desiring discipleship. The remainder is just by the method already stated.
Thus the Blessed One, having stated his own virtue by means of the ninefold supramundane Teaching, now in dependence on that very virtue applies an utterance of truth with the Buddha as foundation: "This too in the Buddha." Its meaning should be understood in the manner already stated previously. However, it should be connected thus: whatever excellent supramundane Teaching this one knew, and whatever he gave, and whatever he brought, and whatever he taught - this too is a sublime jewel in the Buddha. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
Explanation of the Verse "Eliminated"
15. Thus the Blessed One, having spoken the truth with the Buddha as foundation by means of two verses in dependence on the Scriptures and the ninefold supramundane Teaching, now, in dependence on the virtue of attainment of Nibbāna without residue of clinging of those who heard that Scriptures and, having practised in accordance with what was heard, achieved the supramundane Teaching of nine kinds, began again to speak the truth with the Community as foundation: "The old is eliminated." Therein, "eliminated" means completely cut off. "Old" means ancient. "New" means presently occurring. "There is no origination" means non-existing manifestation. "With dispassionate minds" means with minds free from lust. "Towards future existence" means in rebirth in the future period of time. "They" means those for whom the old is eliminated, there is no new origination, and who have dispassionate minds towards future existence - they are monks who have eliminated the mental corruptions. "With seeds eliminated" means with seeds destroyed. "With desires not growing" means devoid of growing desire. "Are extinguished" means they are extinguished. "The wise" means those accomplished in energy. "Like this lamp" means like this lamp.
What is meant? That old action belonging to past time which, having arisen and ceased for beings, remains not eliminated due to the non-abandoning of the moisture of craving, through its ability to bring about conception - that old action, for those in whom the moisture of craving has been dried up by the path of arahantship, like a seed burnt by fire, is eliminated through its inability to give results in the future. And whatever action of theirs, presently occurring by way of worship of the Buddha and so on, is called "new" - that too, like a flower on a tree whose root has been cut, through the abandoning of craving alone, for those for whom there is no origination through its inability to give fruit in the future, and who through the abandoning of craving alone have dispassionate minds towards future existence - they are monks who have eliminated the mental corruptions, with seeds eliminated because the rebirth-consciousness stated in "action is the field, consciousness is the seed" has been eliminated through the very elimination of action. Whatever desire there formerly was for increase reckoned as rebirth - Because that too has been abandoned through the very abandoning of the origin, with desires not growing through non-arising at the time of death as before, wise through being accomplished in energy, through the cessation of the final consciousness, just as this lamp is quenched, thus they are extinguished, and they pass beyond the range of concepts beginning with "material or immaterial." At that time, it is said, among the lamps lit for the purpose of venerating the city deities, one lamp was extinguished; showing that, he said "like this lamp."
Thus the Blessed One, having stated the virtue of attainment of Nibbāna without residue of clinging of those who heard the Scriptures spoken of in the previous two verses and, having practised in accordance with what was heard, achieved the supramundane Teaching of nine kinds, now in dependence on that very virtue, applying an utterance of truth with the Community as foundation, concluded the teaching: "This too in the Community." Its meaning should be understood in the manner already stated previously. However, it should be connected thus: this too, reckoned as the Nibbāna of monks who have eliminated the mental corruptions in the aforesaid manner, is a sublime jewel in the Community. The command of this verse too was accepted by spirits in a hundred thousand koṭis of world-systems.
At the conclusion of the teaching, there was well-being for the royal family, all misfortunes were appeased, and there was the full realization of the teaching by eighty-four thousand living beings.
Explanation of the Triad of Verses "Whatever Here"
16. Then Sakka, the lord of the gods, having thought "The Blessed One, by applying an utterance of truth in dependence on the virtues of the Triple Gem, has made well-being for the citizens; by me too something should be said in dependence on the virtues of the Triple Gem for the purpose of well-being of the citizens," spoke three verses at the end, beginning with "Whatever beings have assembled here." Therein, because the Buddha has come in just the way that those who have undertaken zeal for the welfare of the world should come, and has gone in just the way that they should go, and understands in just the way that they should understand, and knows in just the way that it should be known, and because whatever is just so, because of his speaking of that, he is called "Truth-finder." And because he is exceedingly venerated by gods and humans through external offerings such as flowers and fragrances, and through practice of the Teaching in conformity with the Teaching and so on arisen within oneself, therefore Sakka, the lord of the gods, combining the entire assembly of gods together with himself, said "We venerate the Truth-finder, honoured by gods and humans, the Buddha - may there be well-being."
17. But since among the phenomena, the path phenomenon, just as it should be gone by one who extirpates the side of mental defilements through the power of serenity and insight meditation yoked together, has thus gone - he is a Truth-finder. The Nibbāna phenomenon too, just as it has been gone to, penetrated by wisdom, succeeds for the destruction of all suffering, thus understood by the Buddhas and others, therefore it is called simply "Truth-finder." And since the Community too, just as it should be gone by those practising for personal welfare through each respective path, has thus gone - it is called simply "Truth-finder." Therefore in the remaining pair of verses too, it was said "We venerate the Truth-finder, the Teaching - may there be well-being" and "We venerate the Truth-finder, the Community - may there be well-being." The remainder is just by the method already stated.
Thus Sakka, the lord of the gods, having spoken this triad of verses, having circumambulated the Blessed One, went to the city of the gods itself together with the assembly of gods. The Blessed One taught that same Ratana Sutta on the second day too; again there was the full realization of the teaching by eighty-four thousand living beings. Thus he taught up to the seventh day; day by day there was likewise the full realization of the teaching. The Blessed One, having dwelt at Vesālī for just a fortnight, announced to the kings "We are departing." Then the kings, with twofold honour, in three days again led the Blessed One to the bank of the Ganges. The nāga kings dwelling in the Ganges thought "Humans make offerings to the Truth-finder; shall we not do so?" Having built boats made of gold, silver, and gems, having prepared divans made of gold, silver, and gems, having made the water covered with lotuses of five colours, they requested the Blessed One "Show favour to us." The Blessed One, having consented, embarked on the jewel boat, and five hundred monks boarded five hundred boats. The nāga kings ushered the Blessed One together with the community of monks into the serpent realm. There the Blessed One taught the Teaching to the assembly of nāgas for the whole night. On the second day they made a great offering with divine solid and soft foods; the Blessed One, having given thanks, departed from the serpent realm.
The earth-dwelling gods, having thought "Humans and nāgas make offerings to the Truth-finder; shall we not do so?" raised up umbrellas upon umbrellas over forests, bushes, trees, mountains and so on. By this very means, as far as the Akaniṭṭha Brahmā realm, a great distinction of honour arose. Bimbisāra too made twofold the honour that had been made at the time of the arrival by the Licchavis. In the manner already stated previously, in five days he brought the Blessed One to Rājagaha.
When the Blessed One had arrived at Rājagaha, after the meal, among the monks assembled in the circular pavilion, this discussion arose: "Oh, the might of the Buddha, the Blessed One! On account of whom, on both this side and the far side of the Ganges, a stretch of ground eight yojanas in extent, having made the low ground and the high ground level, having strewn it with sand, was covered with flowers; the water of the Ganges for a yojana in extent was covered with lotuses of various colours; as far as the Akaniṭṭha realm, umbrellas upon umbrellas were raised." The Blessed One, having known that occurrence, having come out from the perfumed chamber, having gone by a wonder suitable to that moment, sat down on the excellent Buddha-seat prepared in the circular pavilion. Having sat down, the Blessed One addressed the monks: "Monks, what discussion were you having as you sat together here?" The monks reported everything. The Blessed One said this: "Monks, this distinction of veneration did not arise through the might of the Buddha, nor through the might of nāgas, gods, or Brahmās, but rather it arose through the power of a trifling relinquishment in the past." The monks said: "We do not know, venerable sir, that trifling relinquishment. It would be good if the Blessed One would speak about it in such a way that we might know it."
The Blessed One said - Once in the past, monks, in Takkasilā there was a brahmin named Saṅkha. His son was a young man named Susīma, sixteen years of age. He, one day, having approached his father, having paid respect, stood to one side. Then his father said to him "What is it, dear Susīma?" He said "I wish, dear father, to go to Bārāṇasī to learn a craft." "If so, dear Susīma, there is a brahmin named so-and-so who is my friend; having gone to his presence, learn!" and he gave him a thousand coins. He, having taken that, having paid respect to his mother and father, having gone gradually to Bārāṇasī, having approached the teacher with a method befitting proper conduct, having paid respect, made himself known. The teacher, having received the young man thinking "He is the son of my friend," performed all the duties of hospitality. He, having dispelled the fatigue of the journey, having placed that thousand coins at the feet of the teacher, requested permission to learn the craft. The teacher, having given permission, taught him.
He, grasping quickly and grasping much, and retaining what was grasped and what was grasped without it perishing, like oil put into a golden vessel, completed the twelve-year craft in just a few months. He, while rehearsing, saw only the beginning and the middle, not the end. Then, having approached the teacher, he said "I see only the beginning and the middle of this craft, not the end." The teacher said "I too, dear son, just so." Then who, teacher, knows the end of this craft? At Isipatana, dear son, there are sages; they would know. May I approach them and ask, teacher? Ask, dear son, as you please. He, having gone to Isipatana, having approached the Individually Enlightened Ones, asked "Do you, venerable sirs, know the end?" Yes, friend, we know. Teach that to me too. If so, friend, go forth; it is not possible to teach one who has not gone forth. Very well, venerable sirs, either give me the going forth, or having done whatever you wish, let me know the end. They, having given him the going forth, being unable to engage him in a meditation subject, trained him in the fundamentals of conduct by the method beginning with "Thus should you dress the lower robe, thus should you wear the upper robe." He, training there, because of being endowed with decisive support, not long after fully awakened to individual enlightenment. Throughout the whole of Bārāṇasī he became well-known as "the Individually Enlightened One Susīma," having attained the highest gain and the highest fame, with an accomplished retinue. He, because of having done action conducive to a short life span, not long after attained final Nibbāna. The Individually Enlightened Ones and the great multitude of people, having performed the funeral rites, having taken the relics, established a stupa at the city gate.
Then the brahmin Saṅkha, thinking "My son has been gone a long time, and I do not know news of him," wishing to see his son, having departed from Takkasilā, having gone gradually to Bārāṇasī, having seen a great multitude of people assembled, thinking "Surely among so many, even one will know news of my son," having approached, asked "Is there a young man named Susīma who has come here? Do you know news of him?" They said "Yes, brahmin, we know. In this city, having become one who has gone beyond the three Vedas in the presence of a brahmin, having gone forth in the presence of the Individually Enlightened Ones, having become an Individually Enlightened One, he attained final Nibbāna through the Nibbāna element without residue of clinging. This stupa of his has been established." He, having struck the ground with his hand, having cried and lamented, having gone to that shrine courtyard, having pulled up the grass, having brought sand with his upper cloth, having scattered it in the shrine courtyard of the Individually Enlightened One, having sprinkled the ground all around with water from a water-pitcher, having made an offering with forest flowers, having raised a banner with his upper cloth, having tied his own umbrella above the stupa, departed.
Having thus taught the past, connecting the birth story with the present, he gave a talk on the Teaching to the monks. "Now it might occur to you, monks, thus: 'Surely another was the brahmin Saṅkha at that time.' But this should not be seen thus. I at that time was the brahmin Saṅkha. By me the grass was pulled up in the shrine courtyard of the Individually Enlightened One Susīma; as an outcome of that action of mine, having made the eight-yojana road free from stumps and thorns, they made it level and clean. By me sand was scattered there; as an outcome of that of mine, they scattered sand on the eight-yojana road. By me an offering was made there with forest flowers; as an outcome of that of mine, on the nine-yojana road, on dry land and in water, they made a carpet of flowers with various flowers. By me the ground there was sprinkled with water from a water-pitcher; as an outcome of that of mine, at Vesālī a shower of lotus petals rained down. By me a banner was raised at that shrine, and an umbrella was tied; as an outcome of that of mine, up to the Akaniṭṭha realm banners were raised, and umbrellas upon umbrellas were hoisted. Thus indeed, monks, this distinction of veneration for me was not produced by the power of the Buddha, nor by the power of serpents, gods, or Brahmās, but rather it was produced by the power of a trifling relinquishment." At the conclusion of the talk on the Teaching, he spoke this verse -
The wise one should give up limited happiness, seeing abundant happiness."
In the Paramatthajotikā, the Khuddakapāṭha Commentary,
the Explanation of the Discourse on the Jewel is concluded.