4.
Commentary on the Chapter on Equanimity
33. In the first discourse of the fourth, "plane of the bad person" means the place of establishment of bad persons. The same method applies to "plane of the good person" as well. "Ungrateful" means one does not know what has been done. "Unthankful" means one does not know by having made known what has been done. "Known" means described, praised, commended. "That is to say" means that which is this. "Ingratitude and unthankfulness" means both not knowing the help done by another and not knowing by having made it known. "Entire" means whole. The meaning on the bright side too should be understood by the very method already stated.
34. In the second, "mother and father" means the mother who begot and the father who begot. "One were to carry one's mother on one shoulder" means having placed her on one shoulder, one should look after one's mother. "One were to carry one's father on the other shoulder" means having placed him on one shoulder, one should look after one's father. "With a lifespan of a hundred years, living for a hundred years" means born in a time when the lifespan is a hundred years, living the whole hundred years. This is what is meant - If a son, thinking "I shall make amends to mother and father," having risen up, having exerted himself, having placed his mother on the right shoulder and his father on the left, with a lifespan of a hundred years, living even the whole hundred years, were to carry them about. "And attending to them with rubbing, massaging, bathing, and shampooing" means that son should attend to those mother and father while they are standing right there on his shoulders, with rubbing by applying fragrance for the purpose of removing bad odour, with hand-massaging for the purpose of dispelling fatigue, with bathing in hot water and cold water in cold and hot weather, and with shampooing consisting of pulling and stretching of hands, feet, and so on. "And they right there" means and those mother and father, while seated right there on his shoulders, would release urine and faeces. "Even so, monks" means monks, even thus what has been done for mother and father would not be repaid.
"In sovereign lordship" - he said this with reference to the sovereignty of a wheel-turning monarch. "Nurturers" means those who rear and protect. For children are both reared and protected by mother and father. "Nourishers" means those who nourish by growing their hands and feet and giving them the blood of their hearts to drink. For children are fed, supported, and looked after with food, drink, and so on by mother and father. "Those who show them this world" means for if mother and father, on the very day of birth, were to seize the child by the feet and throw it into the forest, or into a river, or over a precipice, it would not see desirable and undesirable objects in this world. By not doing thus, because of having nurtured and because of having nourished, this one sees desirable and undesirable objects in this world in dependence on mother and father - thus they are called those who show them this world. "Encourages" means he causes them to take up. In this discourse, faith, morality, generosity, and wisdom are spoken of as a mixture of mundane and supramundane. It should be understood that only a monk like the Elder Sāriputta, the General of the Teaching, establishes them in those.
35. In the third, "he approached" means that brahmin, thinking "The ascetic Gotama, it is said, answers whatever is asked; there is no such thing as his failing in a question. I shall construct a question that will make him fail," having eaten sumptuous food, having closed the door of the inner room, seated, he began to think. Then this occurred to him - "In this place loud noise and great noise prevails, the mind does not become fully focused; I shall have an underground chamber built." Having had an underground chamber built and having entered there - "Asked thus he will speak thus, asked thus he will speak thus," taking up one and answering one, he was unable to find anything the whole day. Four months passed for him in just this manner. He, after the elapse of four months, found what is called a two-horned question. For thus it occurred to him - "I shall approach the ascetic Gotama and ask 'What does Master Gotama assert?' If he says 'I am one who teaches the efficacy of action,' I shall rebuke him thus: 'So you teach the doing of all unwholesome states.' If he says 'I am one who teaches the inefficacy of action,' I shall rebuke him thus: 'So you teach the non-doing of wholesome mental states.' For when asked this two-horned question, he will be able neither to spit it out nor to swallow it down. Thus there will be victory for me and defeat for the ascetic Gotama." Having risen up, having clapped his hands, having come out from the underground chamber, thinking "It is not fitting for one asking such a question to go alone," having had a proclamation made in the city, surrounded by all the townspeople, he approached the Blessed One. "What does he assert" means what is his belief. "What does he proclaim" means he asked what practice he proclaims to his disciples. Then the Blessed One, having known that he had come having constructed a question over four months, having raised up conceit thinking "I have found a question that will defeat the ascetic Gotama," and knowing the fact of his coming, breaking that question with just a single term, said beginning with "I am one who teaches the efficacy of action, brahmin." Then the brahmin, having set aside his own conceit, requesting the Blessed One, said beginning with "In what way, then." The remainder here is clear in meaning.
36. In the fourth, "worthy of offerings" - offering is called a gift; he asks how many persons are fit to receive it. "Trainee" - by this he shows the seven trainees. And here, even a virtuous worldling is included under the stream-enterer. "Are worthy of offerings for those who sacrifice" means they are worthy of oblation for those who give gifts, they are indeed recipients of gifts. This is the meaning. "Field" means the foundation and support, the place for the growth of merit. This is the meaning.
37. In the fifth, "in the Eastern Park" means in the park in the eastern direction from Sāvatthī. "In Migāramātā's mansion" means in the mansion of the female lay follower Visākhā. For she is called Migāramātā because she was placed in the position of mother by the millionaire Migāra, and also because of having the same name as the grandfather millionaire of her eldest son. The mansion with a thousand chambers built by her is called Migāramātā's mansion. The elder dwells there. "There the Venerable Sāriputta" means the Elder Sāriputta, the General of the Teaching, dwelling in that mansion.
"He addressed the monks" - at what time did he address them? For some discourses were spoken before the meal, some after the meal, some in the first watch, some in the middle watch, some in the last watch. But this Samacittapaṭipadā Sutta was spoken after the meal. Therefore he addressed them in the evening time.
And this was not spoken by the elder alone; it was spoken by the Truth-finder as well. Having sat down where? Having sat down in Visākhā's jewel mansion. For the Truth-finder, during the first twenty years after enlightenment, was without a fixed residence, and having gone wherever it was convenient, he dwelt right there. The first rains retreat, having set in motion the wheel of the Teaching at Isipatana, having given the deathless drink to eighteen crores of great brahmās, he dwelt in dependence on Bārāṇasī at Isipatana. The second rains retreat in dependence on Rājagaha at the Bamboo Grove; the third and fourth likewise there; the fifth rains retreat in dependence on Vesālī in the Pinnacled Hall in the Great Wood; the sixth rains retreat on Mount Makula; the seventh in the Tāvatiṃsa realm; the eighth among the Bhaggas in dependence on Suṃsumāragira in the Bhesakaḷā Grove; the ninth at Kosambī; the tenth at Pālileyyaka in the jungle thicket; the eleventh at Nālā, a brahmin village; the twelfth at Verañjā; the thirteenth on Mount Cāliya; the fourteenth at Jeta's Grove; the fifteenth at Kapilavatthu; the sixteenth, having tamed Āḷavaka, having given the deathless drink to eighty-four thousand living beings, at Āḷavī; the seventeenth at Rājagaha itself; the eighteenth on Mount Cāliya itself; likewise the nineteenth; but the twentieth rains retreat he dwelt in dependence on Rājagaha itself. Thus for twenty years, being without a fixed residence, wherever it was convenient, he dwelt right there.
From that point onwards, however, he made two lodgings his permanent use. Which two? Jeta's Grove and the Eastern Park. Why? Because of the greatness of the virtues of the two families. For the Teacher, with reference to the virtues of Anāthapiṇḍika and Visākhā, dependent on their virtues, used those lodgings as his permanent use. For even after wandering on a journey during the seasons, during the rains retreat he dwells in just those two lodgings. While dwelling thus, having dwelt at Jeta's Grove at night, on the following day, surrounded by the community of monks, having entered Sāvatthī for almsfood through the southern gate, having gone out through the eastern gate, he takes the day residence at the Eastern Park. Having dwelt at the Eastern Park at night, on the following day, having entered Sāvatthī for almsfood through the eastern gate, having gone out through the southern gate, he takes the day residence at Jeta's Grove. But on that day the One Enlightened by himself dwelt at Jeta's Grove itself. And wherever he dwells, his fivefold function is indeed not abandoned. That has been explained in detail below already. Among those functions, at the time of the last watch function, the Blessed One, surveying the world, saw the state of full realisation of immeasurable beings among the residents of Sāvatthī and in the surrounding area within a league, half a yojana, and a yojana from Sāvatthī.
Then, looking to see "At what time indeed will the full realisation occur?" having seen "In the afternoon period," he saw "Will the full realisation occur when I am teaching, or when a disciple is teaching?" - "It will occur when the Elder Sāriputta is teaching." Then, looking to see "Having sat down where will it occur when he is teaching?" having seen "Having sat down in Visākhā's jewel mansion," "Buddhas have three assemblies of disciples, and the chief disciples have one. Among those, today there will be an assembly of disciples of the Elder Sāriputta, the General of the Teaching" - thus he saw. Having seen this, right early, having attended to his toilet, having dressed in his inner robe, having put on the Sugata-measure robe, having taken the stone bowl, surrounded by the community of monks, having entered the city through the southern gate, walking for almsfood, having made almsfood easily obtainable for the community of monks, having turned back like a boat struck by the wind, having gone out through the southern gate, he stood at the outer gate. Then the eighty great disciples, the assembly of nuns, the assembly of male lay followers, and the assembly of female lay followers - these four assemblies surrounded the Teacher.
The Teacher addressed the Elder Sāriputta - "Sāriputta, it is proper for you to go to the Eastern Park; take your following and go." "Good, venerable sir," the elder, surrounded by his own retinue of five hundred monks, went to the Eastern Park. By this very same procedure, having sent the eighty great disciples to the Eastern Park, he himself went to Jeta's Grove together with the Elder Ānanda alone. The Elder Ānanda too, having performed his duty to the Teacher at the monastery, having paid homage, said "I am going to the Eastern Park, venerable sir." "Do thus, Ānanda." Having paid homage to the Teacher, he went to that very place. The Teacher was left behind alone at Jeta's Grove.
For on that day the four assemblies wished to hear the Teaching talk of the elder himself. The great king of Kosala too, surrounded by his army, went to the Eastern Park. Likewise Anāthapiṇḍika with a retinue of five hundred lay followers. But Visākhā, the great female lay follower, surrounded by two thousand attendants, went. In the city of Sāvatthī, the dwelling place of fifty-seven hundred thousand families, having left behind the children to guard the houses, the remaining people, having taken scented powder, garlands and so on, went to the Eastern Park. In the four gate-villages, in places at the utmost distance of a league, half a yojana, and a yojana, all the people, with scented powder, garlands and so on in their hands, went to the Eastern Park. The entire monastery was as if strewn with mixed flowers.
The Elder Sāriputta, the General of the Teaching, too, having gone to the monastery, stood in the open courtyard of the monastery precinct. The monks prepared a seat for the elder. The elder, having sat down there, when the duty had been performed by the attendant elder, having given an exhortation to the community of monks, having entered the perfumed chamber, having attained a meditative attainment, sat down. He, having emerged from the attainment at the determined time, having gone to the Aciravatī, having washed off the dust and dirt, with his disturbance allayed, having come out at the very ford where he had gone down, having dressed in his inner robe, having put on the double robe, stood. The community of monks too, having gone down at each successive place face to face, having washed off the dust and dirt from their bodies, having come back out, surrounded the elder. Inside the monastery too, they prepared a Teaching seat for the elder. The four assemblies too, having known their own respective places, leaving the pathway clear, sat down. The Elder Sāriputta too, with a retinue of five hundred monks, having come to the Teaching hall, having taken a decorated fan, sat down facing east on a jewelled divan with a raised white parasol established upon a lion-head support. Having sat down, having looked at the assembly - "Great indeed is this assembly; for this assembly a small and insignificant proclamation of the Teaching is not suitable; which proclamation of the Teaching indeed will be suitable?" - reflecting upon the three Canons, he saw this proclamation of the Teaching by way of the exposition on fetters.
Having thus considered the teaching, wishing to teach it, he addressed the monks: "Friends, monks!" Indeed, without saying "friends," the word "monks" is called a Buddha's address. But this venerable one, out of respect for the Teacher, thinking "I will not use the same address as the One of Ten Powers," making a disciple's address, said "Friends, monks!" "Said this" means he spoke this passage of the proclamation of the Teaching: "I will teach you, friends, the person with internal fetters and the person with external fetters."
Now in that jewel mansion there dwells a certain stream-enterer young god, who knows just from the very beginning of a teaching by Buddhas or by disciples - "This teaching will be plain, this one profound. This one will be based upon meditative absorption, this one based upon insight. This one is based upon the path, this one based upon fruition, this one based upon Nibbāna." He too, on that very day, when the teaching had just been begun by the elder, understood thus - "By the manner in which the teaching has been begun by my noble lord, the General of the Teaching, the Elder Sāriputta, this teaching will be steeped in insight; he will speak on insight through six approaches. At the conclusion of the teaching, a hundred thousand koṭis of deities will attain arahantship, but there will be no limit to the gods and humans who become stream-enterers and so on. Having made it befitting for the teaching, I shall give applause to my noble lord" - and having made a great sound by divine power - he said "Good, good, noble sirs!"
When the applause had been given by the king of gods, the deities dwelling in the thousand surrounding mansions all gave applause. By the sound of their applause, all the deities dwelling in the Eastern Park; by their sound, the deities within a league; then at half a yojana, at a yojana - by this method, in one world-circle, in two world-circles, in three world-circles - thus in the ten-thousand world-circles the deities gave applause. By the sound of their applause, the earth-dwelling nāgas and the sky-dwelling deities too. Then the cloud rain cloud deities, the hot rain cloud deities, the cold rain cloud deities, the rain rain cloud deities, the gods ruled by the four great kings, the four great kings, the Tāvatiṃsa deities, Sakka the king of gods, the Yāma deities, Suyāma the king of gods, the Tusita deities, Santusita the king of gods, the Nimmānaratī deities, Sunimmita the king of gods, the Vasavattī deities, the Vasavattī king of gods, the Brahmapārisajja, the Brahmapurohita, the Great Brahmās, the gods of Limited Radiance, the gods of Immeasurable Radiance, the Radiant gods, the gods of Limited Beauty, the gods of Immeasurable Beauty, the gods of Streaming Radiance, the Vehapphala, the Aviha, the Atappa, the Sudassā, the Sudassī, the Akaniṭṭha deities - except for the unconscious beings and the immaterial-sphere beings, all deities in every place where the ear sense base operates gave applause.
Then the Great Brahmās who had eliminated the mental corruptions - reflecting "This is indeed a great sound of applause, having come from the surface of the earth up to the Akaniṭṭha world; for what purpose indeed is it?" - having thought "The Elder Sāriputta, the General of the Teaching, having sat down in the Eastern Park, in Visākhā's jewel mansion, has begun the proclamation of the Teaching by way of the exposition on fetters; it is fitting for us too to be bodily witnesses there" - they went there. The Eastern Park was filled with deities; all around the Eastern Park, a league, half a yojana, a yojana - thus the entire world-circle, below by the surface of the earth, across to the limit of the world-circle, was uninterruptedly filled with deities gathered together from ten thousand world-circles; in a space the size of the pricking of a needle-point, at the uppermost tip, sixty deities, having created subtle individual existences, stood.
Then the Venerable Sāriputta, reflecting "This is indeed a great commotion; what indeed is it?" saw that the deities standing in the ten-thousand world-circles had gathered together in a single world-circle. Now, because for Buddhas there is no function of determination - they see and make heard the sound just according to the extent of the assembly. But for disciples, determination is fitting. Therefore the elder, having entered upon a meditative attainment, having emerged from the attainment, determined with an exalted mind - "Let the entire assembly up to the limit of the world-circle see me, and let them hear the sound of me teaching the Teaching." From the time of the determination onwards, whether seated beside his right knee or at the rim of the world-circle, there was no reason to say "What is the Elder Sāriputta, the General of the Teaching, like - tall, short, dark, or fair?" He appeared face to face to all those seated in all directions; he was like the moon standing in the middle of the sky. Even as he was teaching the Teaching, all those seated beside his right knee and at the rim of the world-circle heard the sound absolutely without exception.
Having thus determined, the elder began this proclamation of the Teaching: "The person with internal fetters, friends." Therein, "internal" means sensual existence. "External" means fine-material and immaterial existence. Although indeed beings dwell in sensual existence for a short time - only the fourth portion of a cosmic cycle, and in the other three portions sensual existence is empty and hollow - and they dwell in fine-material existence for a long time, nevertheless, because for them deaths and conceptions are many in sensual existence, and few in fine-material and immaterial existences. And where deaths and conceptions are many, there attachment, longing, and desire too are great. Where they are few, there they are few. Therefore sensual existence has become what is called "internal," and fine-material and immaterial existences are called "external." Thus desire and lust in sensual existence, which is called "internal," is called the internal mental fetter; desire and lust in fine-material and immaterial existences, which are called "external," is called the external mental fetter. Or the five lower mental fetters are called the internal mental fetter; the five higher are called the external mental fetter. Herein this is the meaning of the word - "Near" is called the sensual element; because they produce rebirth there, they belong to that near side - thus they are "lower." "Above" is called the fine-material and immaterial element; because they produce rebirth there, they belong to that above - thus they are "higher."
A person connected with internal fetters by the classification thus stated is one with internal fetters; a person connected with external fetters is one with external fetters. And both of these are not the name for the mundane great public dependent on the round of rebirths. But for those whose existence is delimited in two ways - for those noble disciples who are stream-enterers, once-returners, and non-returners - this is the name. Just as in a great forest, acacia groves, sāla groves, and so on do not obtain the name "pillar" or "rafter-joint," but obtain only the name "acacia grove" or "sāla grove." But when trees from there are cut with a sharp axe and hewn into the shape of pillars and so on, then they obtain the name "pillar" or "rafter-joint." Just so, a worldling whose existence is unlimited and whose mental defilements are thick does not obtain this name; only stream-enterers and so on, who stand having delimited existence and made the mental defilements thin, obtain it.
And for the elucidation of this meaning, this simile of the calf-shed should be understood. For having made a calf-shed, having driven stakes inside, having tied the calves with ropes, they tether them to those; when the ropes are insufficient, having seized them even by the ears, they bring the calves in there; when there is insufficient space inside the shed, having driven stakes outside as well, they do exactly the same. There a certain calf bound inside lies down outside, a certain one bound outside lies down inside, a certain one bound inside lies down just inside, a certain one bound outside lies down just outside. A certain one, even inside, roams about unfettered, and outside too unfettered. There, for the one bound inside and lying down outside, the tether is long. For he, oppressed by heat and so on, having gone out, lies down outside among the calves. The same method applies to the one bound outside and lying down inside too. But whoever is bound inside and lies down inside, his tether is short. The same method applies to the one bound outside and lying down outside too. For both of them, even for the whole day, having gone around the stake, lie down right there. But whoever is unfettered inside, he roams about right there among the calves. This well-behaved calf, having been seized by the ears and released among the calves, even for the whole day, without going elsewhere, roams about right there. The same method applies to the one unfettered outside and roaming about right there too.
There, the three existences should be understood as like the calf-shed. The stake of ignorance is like the stakes in the calf-shed. The ten mental fetters are like the rope for binding the calves. Beings arisen in the three existences are like the calves. Stream-enterers and once-returners in fine-material and immaterial existences are like the calf bound inside and lying down outside. For although they dwell right there, their mental fetter is bound only to the sensual-sphere of existence. In what sense? In the sense of not being abandoned. Even a worldling in fine-material and immaterial existences is included by these very same. For he too, although he dwells there, his mental fetter is bound only to the sensual-sphere of existence. A non-returner in the sensual-sphere of existence is like the calf bound outside and lying down inside. For although he dwells in the sensual-sphere of existence, his mental fetter is bound only to fine-material and immaterial existence. Stream-enterers and once-returners in the sensual-sphere of existence are like the one bound inside and lying down inside. For they themselves dwell in the sensual-sphere of existence, and their mental fetter too is bound only to the sensual-sphere of existence. A non-returner in fine-material and immaterial existences is like the one bound outside and lying down outside. For he himself dwells there, and his mental fetter too is bound only to fine-material and immaterial existence. One who has eliminated the mental corruptions in the sensual-sphere of existence is like the calf unfettered inside and roaming about inside. One who has eliminated the mental corruptions in fine-material and immaterial existence is like the calf unfettered outside and roaming about outside. But among the mental fetters, these three - identity view, sceptical doubt, and adherence to moral rules and austerities - prevent one who is going and bring back one who has gone. But these two mental fetters - sensual desire and anger - without being suppressed by meditative attainment or without being utterly cut off by the path, one is not able to be reborn in fine-material and immaterial existence.
"And what, friends" - this the Elder, just as a man, having placed two jewel chests to the side, having filled both hands, would distribute and give sevenfold jewels to the assembly that had arrived, thus having given from the first jewel chest, would give from the second one likewise. Just so, having set down these two terms - "I will teach you, friends, the person with internal fetters and the person with external fetters" - by way of the matrix, he now began the detailed exposition in order to analyse and show to the eightfold assembly.
Therein, "here" means in this Dispensation. "Is virtuous" means he is accomplished in morality through the fourfold purification morality. Thus the Elder Summa, the dweller of the Island Monastery, said: to this extent, it is said, the Elder, having recited the fourfold purification morality, showed the chief morality therein in detail by this - "restrained by the restraint of the Pātimokkha." But his pupil, the Elder Cūḷanāga, master of the three Canons, said - "In both places only the Pātimokkha restraint was stated. For the Pātimokkha restraint alone is morality; but is there indeed a place where the other three are called morality?" - not approving, he further said - Sense restraint is merely the guarding of the six doors; purification of livelihood is merely the arising of requisites righteously and impartially; that which is dependent on requisites is merely the consuming after reviewing requisites that have been obtained, thinking "this is the purpose." But without qualification, the Pātimokkha restraint alone is morality. For one whose that is broken, it should not be said that this person, like a man whose head is cut off, will protect his hands, feet, and the rest. But for one whose that is healthy, this person, like a man whose head is not cut off, is able to protect his life and the rest by restoring them again to their natural state. Therefore, by "virtuous," having indicated the Pātimokkha restraint, and expanding upon it, he said beginning with "restrained by the restraint of the Pātimokkha" and so on.
Therein, "restrained by the restraint of the Pātimokkha" means endowed with the restraint of the Pātimokkha. "Accomplished in good conduct and lawful resort" means accomplished in good conduct and in lawful resort. "In the slightest" means in the most trifling. "In faults" means in unwholesome mental states. "Realising the danger" means one who sees danger. "Having accepted" means having rightly taken up. "He trains in the training rules" means having taken upon himself each and every training rule, he trains. Furthermore, "having accepted, he trains in the training rules" means whatever is to be trained in among the training rules, in the divisions of training, whether bodily or verbal, having rightly taken up all of that, he trains. This is the summary here; but in detail, all these terms beginning with the Pātimokkha restraint are stated in the Visuddhimagga, and the fourfold purification morality has been divided and shown in every way. "A certain order of gods" means a certain group of gods among the six groups of gods of the sensual sphere of existence. "Is one who returns" means he is one who returns below. "One who comes back to this state of being" means one who comes back to this very state of being as the human five aggregates. He is not one who is reborn there nor one who is reborn above, but is shown to be one who returns below only. By this factor, the lower two paths and two fruits are spoken of for the dry insight practitioner monk who practises the element meditation subject.
"A certain peaceful liberation of mind" means a certain attainment of the fourth meditative absorption among the eight attainments. For it is peaceful through the peacefulness of the opposing mental defilements, and it is called "liberation of mind" because of the mind being liberated from those very mental defilements. "A certain order of gods" means a certain one among the five orders of gods of the Pure Abodes. "One who does not come back to this state of being" means one who does not come back again to this state of the five aggregates; he is not one who is reborn below, but either is one who is reborn above or attains final Nibbāna right there - this it shows. By this factor, the three paths and three fruits are spoken of for the monk whose work is concentration.
"For disenchantment with sensual pleasures only" means for the purpose of becoming disenchanted with, for the purpose of dissatisfaction with, both twofold sensual pleasures. "For dispassion" means for the purpose of becoming dispassionate. "For cessation" means for the purpose of bringing about non-continuance. "Is practising" means he has entered upon the practice. To that extent, the insight of the path of non-returning for the purpose of the elimination of lust connected with the five strands of sensual pleasure of the stream-enterer and the once-returner has been spoken of. "Towards existences only" means of the three existences. By this, the insight of the path of arahantship for the purpose of the elimination of lust for existence of the non-returner has been spoken of. "Is practising for the elimination of craving" - by this too, the insight of the path of non-returning for the purpose of bringing about the elimination of craving connected with the five strands of sensual pleasure of the stream-enterers and once-returners only has been spoken of. "He, for the elimination of greed" - by this too, only the insight of the path of arahantship for the purpose of the elimination of greed for existence of the non-returner has been spoken of. "A certain order of gods" means a certain order of gods in the Pure Abodes only. "One who does not come back to this state of being" means one who does not come back to this state of the five aggregates; he is not one who is reborn below, but either is one who is reborn above, or attains final Nibbāna right there.
Thus, by the first factor, the two lower path-fruitions of the dry insight practitioner monk who practises the element meditation subject have been spoken of; by the second, the three path-fruitions of the one whose work is concentration; by "he, of sensual pleasures," the insight of the path of non-returning above for the elimination of lust connected with the five strands of sensual pleasure of stream-enterers and once-returners; by "he, towards existences only," the insight of the path of arahantship above of the non-returner; by "he, for the elimination of craving," the insight of the path of non-returning above for the elimination of craving connected with the five strands of sensual pleasure of stream-enterers and once-returners; by "he, for the elimination of greed," the insight of the path of arahantship above for the elimination of greed for existence of the non-returner has been spoken of - thus, having spoken of insight by six approaches, he brought the teaching to its conclusion according to the sequence of connection. At the conclusion of the teaching, a hundred thousand koṭis of deities attained arahantship; there was no limit even of stream-enterers and so on. And just as at this assembly, so too in the Great Assembly Discourse, the Blessing Discourse, and the Shorter Discourse of Exhortation to Rāhula, a hundred thousand koṭis of deities attained arahantship; there was no limit of gods and humans who were stream-enterers and so on.
"Deities of equal mind" means of equal mind due to the equality of the subtle nature of consciousness. For all of them created their individual existences as subtle, resembling consciousness. On account of that, they became known as "of equal mind." By yet another reason too they were of equal mind - "The attainment has been spoken of so far by the elder, but the strength of the attainment has not been spoken of. We, having summoned the One of Ten Powers, will have the strength of the attainment spoken of" - all being of one mind, they were also of equal mind. There is yet another reason - "Both the attainment and the strength of the attainment have been spoken of by the elder by one method of exposition; who indeed has arrived at this assembly, who has not arrived?" - looking thus, having seen the state of the Truth-finder's not having arrived, "We, having summoned the Truth-finder, will make the assembly complete" - all being of one mind, they were also of equal mind. There is yet another reason - In the future, some monk or nun or god or human being might show disrespect, saying "This teaching was spoken by a disciple"; having summoned the One Enlightened by himself, we will make this teaching one spoken by the Omniscient One. Thus in the future it will be respected and esteemed - all being of one mind, they were also of equal mind. There is yet another reason - For all of them were either obtainers of the same attainment or obtainers of the same object - thus too they were of equal mind.
"Delighted" means satisfied, elated, rejoicing, greatly rejoicing. "Good!" is an indeclinable particle in the sense of a request. "Out of compassion" means not dependent on compassion, pity, and sympathy towards the elder, nor is there in this situation any duty of showing compassion towards the elder. For on the day when the elder, standing at the entrance of the Boar's Cave, fanning the Teacher having taken a fan, while the feeling meditation subject was being taught to his nephew, the wandering ascetic Dīghanakha, like one who dispels hunger by eating food prepared by another, like one who puts on his head an ornament prepared by another, reached the summit of the knowledge of the perfections of a disciple without leaving a portion aside - on that very day he was shown compassion by the Blessed One. But out of compassion for the remaining gods and humans who had arrived at that place, they requested the Blessed One, saying "May the Blessed One go."
"A strong man" means for a weak person is not able to quickly perform bending and stretching, but only a strong one is able. Therefore this was said. "Appeared before" means he became manifest right in front, in the place face to face. "The Blessed One said this" means he spoke this, the reason for his own coming, by the method beginning with "Here, Sāriputta." For thus it occurred to him - "If any foolish, ungrateful monk or nun or male lay follower or female lay follower were to think thus - 'The Elder Sāriputta obtained a great assembly; the One Enlightened by himself, being unable to endure this much, has come out of jealousy to disperse the assembly.' He, having produced this ill-will towards me, might be reborn in a realm of misery." Then, speaking of the reason for his own coming, he spoke this statement beginning with "Here, Sāriputta."
Having thus spoken of the reason for his own coming, now, in order to speak of the power of the attainment, he said beginning with "Now those deities, Sāriputta, being ten." Therein, it is proper to bring the meaning either by way of fame or by way of attainment. By way of fame, first, the influential deities stood ten by ten in one place; those less influential than them stood twenty by twenty in one place; those less influential than them, etc. stood sixty by sixty in one place. By way of attainment, however, those by whom a sublime attainment was developed stood sixty by sixty in one place. Those by whom a more inferior one than that, fifty by fifty, etc. those by whom a more inferior attainment was developed, etc. they stood ten by ten in one place. Or those by whom an inferior one was developed, they stood ten by ten in one place. Those by whom a more sublime one than that was developed, they twenty by twenty. Those by whom a more sublime one than that, etc. they stood sixty by sixty in one place.
"The size of the pricking of a needle-point" means in a space the size of the falling of a needle-point. "And they do not harm one another" means even though standing in such a confined place, they do not harm one another, do not strike against one another; they were without oppression, without confinement. There was no cause for saying "Your hand afflicts me, your foot afflicts me, you are standing crushing me." "There surely" means surely in that existence. "The mind was developed in such a way" means the mind was developed in that manner. "By which those deities" means by which mind thus developed, those deities, being ten, etc. stand, and do not harm one another. "Right here indeed" is a locative referring to either the Dispensation or the human world; the meaning is in this very Dispensation, in this very human world. For the mind of those deities was developed in this very human world and in this very Dispensation, by which they were reborn in the peaceful fine-material existence, and having come from there, having created such subtle individual existences, they stood. Therein, although there are also deities reborn in the Brahma world having produced three path-fruitions in the Dispensation of Kassapa, the One of Ten Powers, yet, taking it that the instruction of all Buddhas is one, the Dispensation is one, he said "Right here indeed, Sāriputta," making the Dispensation of other Buddhas also this very Dispensation. To this extent, the power of the attainment was spoken of by the Truth-finder.
Now, speaking the instruction referring to the Elder Sāriputta according to the authoritative texts, he said "Therefore, Sāriputta." Therein, "therefore" means because those deities, having produced the peaceful attainment right here, were reborn in a peaceful existence - therefore. "With peaceful faculties" means with peaceful faculties by virtue of the peacefulness, quenchedness, and sublimity of the five faculties. "With peaceful mind" means with peaceful mind by virtue of the peacefulness, quenchedness, and sublimity of the mind. "We will offer only a peaceful offering" means we will offer only a peaceful, quenched, and sublime offering of body and mind. "Towards fellow practitioners in the holy life" means towards companions in the Teaching who practise the same supreme life beginning with common recitation. "Thus indeed, Sāriputta, should you train" - by this much of a turn of phrase the Blessed One made the teaching one spoken by the Omniscient One. "Lost" means perished, destroyed. "Who did not hear this exposition of the Teaching" means those who, relying on their own evil, hollow, and pointless view, did not obtain the opportunity to hear such a proclamation of the Teaching - thus he concluded the teaching according to the sequence of connection.
38. In the sixth, "was dwelling at Varaṇā" means Varaṇā is a certain city; he dwells in dependence on that. "Because of adherence to sensual lust, shackle, greed, prepossession, and holding" means because of adherence to sensual lust, because of the shackle of sensual lust, because of the greed of sensual lust, because of the prepossession of sensual lust, because of the holding of sensual lust - this is the meaning. This is what is meant - Whatever sensual lust arises in dependence on the five types of sensual pleasure, because of adherence to that and so on. Because of being attached through sensual lust, because of being fettered, and because of being greedy regarding that very sensual lust as if in a great mire, because of having entered into it, and because of being beset by that very sensual lust, because of being seized, and because of being clung to by that very sensual lust, because of being seized by swallowing and bringing to completion. The same method applies to the terms beginning with "lust for views" as well. "Lust for views" here should be understood as the lust that arises productive in dependence on the sixty-two wrong views. "In the eastern districts" means the Sāvatthī district is in the eastern direction from the elder's dwelling place, and the elder, even while sitting, was seated facing that direction; therefore he spoke thus. "Uttered an inspired utterance" means he made an utterance. For just as whatever oil a measure is not able to hold, having overflowed, flows away - that is called "the remainder." And whatever water a lake is not able to hold, having submerged it, flows away - that is called "a flood"; just so, whatever word born of joy the heart is not able to hold, having become excessive, not remaining within, comes forth outside - that is called "an inspired utterance." The meaning is that he sent forth such a word born of joy.
39. In the seventh, "in the Gundā Grove" means in the grove so named. "Approached" means having heard "The Elder Mahākaccāna, it is said, having seen even one as close as his own father or grandfather, neither pays respect nor rises up nor invites with a seat," thinking "It is not possible to come to a conclusion by this much alone; having approached him, I shall investigate him," having eaten his morning meal, he approached the Venerable Mahākaccāna. "Old" means feeble and decrepit with age. "Aged" means advanced in age. "Elderly" means elderly by birth. "Who have traversed the span of life" means those who have passed a long stretch of time. "Who have reached advanced years" means those who have reached the final stage of life. "Is this true, dear Kaccāna" means dear Kaccāna, what we had only heard, that agrees with what is now seen. Therefore that is just so, not otherwise. "For indeed the Venerable Kaccāna does not pay respect to brahmins" - this he says with reference to himself. This, it is said, was his intention - having seen us who are so elderly, the Venerable Kaccāna has not even so much as paying respect, not even so much as rising up in respect, not even so much as inviting with a seat. "Not proper" means not fitting, not befitting.
The Elder, having heard the brahmin's words, thinking "This brahmin knows neither the senior nor the junior; I shall explain to him the senior and the junior," extending the teaching, said beginning with "There is, brahmin." Therein, "who knows" means by one knowing all that is to be understood. "Who sees" means by one seeing as if an emblic myrobalan placed on the palm of the hand. "The ground of the senior" means the reason by which one is called a senior, that reason. "The ground of the junior" means the reason by which one is called a junior, that reason. "Eighty years old" means one whose age is eighty years. "Ninety years old" means one whose age is ninety years. "Consumes sensual pleasures" means he consumes both kinds of sensual pleasures - objective sensual pleasures and defilement sensual pleasures - by the force of desire. "Dwells in the midst of sensual pleasures" means in both kinds of sensual pleasures he dwells and abides like a householder in his house. "Zealous in the quest for sensual pleasures" means engaged in zeal for the purpose of seeking both kinds of sensual pleasures. "Being foolish, goes by the term 'not an elder'" means he goes into the reckoning as not an elder, as foolish and dull. For this was said -
His age is fully ripe, he is called 'one grown old in vain.'"
"Young" means of tender age. "Youthful" means endowed with youth. "With jet-black hair" means with very black hair. "Endowed with the blessing of youth" - he shows that the youth with which he was endowed as a young man, that youth was auspicious and charming. "In the first stage of life" - the first stage of life is thirty-three years; the meaning is endowed with that. "Being wise, goes by the term 'an elder'" means such a person goes into the reckoning as both wise and an elder. And this too was said -
He indeed, the wise one who has vomited stain, is called 'an elder'."
40. In the eighth, "thieves are powerful" means they are accomplished in faction, accomplished in retinue, accomplished in wealth, accomplished in dwelling place, and accomplished in vehicles. "Kings at that time are weak" means at that time kings are weak due to the absence of those achievements. "To go in" means having wandered on a journey through the country outside, to enter the inner city at whatever moment one wishes. "To go forth" means thinking "thieves are plundering and trampling the country, we shall prevent them," it is not comfortable to go out in the first watch or the middle watch or the last watch. Thereupon, having risen up, the thieves, having beaten and robbed people, depart. "Or to make arrangements in the border regions" means it is not comfortable to make arrangements in the border regions for the purpose of establishing a village as a habitation, for the purpose of laying a bridge, for the purpose of having a pond dug, for the purpose of building halls and so on. "For brahmins and householders" means for brahmins and householders dwelling within the inner city. "Or external activities" means field work in the outer villages and parks. "Evil monks are powerful" means they are superior in faction, superior in fame, possessing merit, endowed with many male and female attendants, and dependent on kings and chief ministers. "Well-behaved monks at that time are weak" means at that time monks of amiable nature are weak due to the absence of those achievements. "Having become silent, remain silent in the midst of the Community, keeping still" means having become noiseless, seated in the midst of the Community, being unable to raise their faces and speak even a single word, they sit as though pondering in dejection. "This" means that this is the reason. The bright side should be understood by the reversal of what has been stated.
41. In the ninth, "because of wrong practice" means the cause and reason of wrong practice, the reason for practising; this is the meaning. "The true method, the wholesome teaching" means the path together with insight. For such a person is not able to fulfil, accomplish, and complete the path together with insight. The bright side should be understood by the reversal of what has been stated. In this discourse, the path together with insight is spoken of.
42. In the tenth, "misapprehended" means taken out of order. "With phrasing that resembles the original" means resembling in phrasing, obtained through the elaborateness of letters. "Obstruct the meaning and the Teaching" means they obstruct the meaning and the canonical text of rightly apprehended discourses, and show the meaning and the canonical text of their own misapprehended discourses as being more superior. The bright side should be understood by the reversal of what has been stated. In this discourse, the growth and the decline of the Dispensation have been spoken of.
The Chapter on Even Mind is the fourth.