3.
The Chapter on Uruvelā
1.
Commentary on the First Discourse on Uruvelā
21. In the first of the third, "at Uruvelā" - here "Uruvelā" means a great boundary, the meaning is a great heap of sand. Or "uru" is called sand, "velā" means boundary. The sand (uru) brought because of going out of limits - thus the meaning here should be understood as "Uruvelā." In the past, it is said, when a Buddha had not yet arisen, ten thousand sons of good family, having gone forth into the going forth as hermits, dwelling in that region, one day having assembled together, made an agreement - "Bodily action and verbal action are obvious even to others, but mental action is not obvious. Therefore, whoever thinks a sensual thought or a thought of anger or a thought of violence, for him there is no other accuser. He, having accused himself by himself, having brought sand in a bowl-container, should scatter it in this place - this is his punishment." From then on, whoever thinks such a thought, he scatters sand there in a bowl-container; thus there gradually a great heap of sand arose. Then later generations, having enclosed it, made it a shrine site. With reference to that it was said - "'Uruvelā' means a great boundary, the meaning is a great heap of sand." With reference to that very thing it was said - "Or 'uru' is called sand, 'velā' means boundary; the sand (uru) brought because of going out of limits - thus the meaning here should be understood as 'Uruvelā.'"
"On the bank of the river Nerañjarā" shows that "I dwell on the bank of the river Nerañjarā in dependence on the village of Uruvelā." "At the goatherd's banyan tree" - goatherds sit and stand in the shade of that banyan tree, therefore it came to be reckoned as "the goatherd's banyan tree"; the meaning is "beneath it." "Newly fully enlightened" means having fully awakened, at the very first. "Arose" - this applied thought arose in the fifth week. Why did it arise? Because it was the habitual practice of all Buddhas and because of previous cultivation. Therein, for the purpose of making known the previous cultivation, the Tittira Jātaka should be brought. An elephant, a monkey, and a partridge, it is said, dwelling in a certain region, having pointed out a banyan tree, saying "Whoever among us is the eldest, we shall dwell respectfully towards him," investigating "Who indeed is the eldest among us?" having known the elderly state of the partridge, having performed the act of honouring the elder towards him, having dwelt mutually in unity, being joyful, they became destined for heaven. Having known that reason, a deity dwelling in the tree spoke this verse -
Praiseworthy in this very life, and a fortunate realm in the future state."
Thus even when born in the animal realm without root-cause, the Truth-finder delighted in dwelling respectfully; why would he not delight in it now? "Disrespectful" means devoid of respect for another, having placed no one in the position of a venerable - this is the meaning. "Not deferential" means without deference, having placed no one in the position of a chief - this is the meaning. "An ascetic or a brahmin" - here ascetics and brahmins who have calmed evil and warded off evil are intended. "Having honoured and respected" means having both made honour and established respect.
In "in the world with its gods" and so on, together with the gods, including the gods. And here, even though by the mention of gods, Māra and Brahmā are included, Māra, the wielder of power, exercises control over all above; Brahmā, of great might, with one finger pervades light in one thousand world-systems, with two in two, with ten fingers he pervades light in ten thousand world-systems. Lest he be able to say "this one is more accomplished in morality than me" - therefore "with its Māras, with its Brahmās" is stated separately. Likewise, those called ascetics are very learned, moral, and wise by way of one order and so on; brahmins too are very learned and wise by way of the science of building-sites and so on. Lest they be able to say "this one is more accomplished than us" - therefore "among the generation with its ascetics and brahmins" is stated. "With its gods and humans" - but this is stated having taken it all-embracingly for the purpose of showing. But here the first three terms are stated by way of the world, the last two by way of generation. "More accomplished in morality" means more accomplished by way of morality, more exceeding - this is the meaning. And here the four qualities beginning with morality are spoken of as mundane and supramundane, but knowledge and vision of liberation is mundane only. For this is reviewing knowledge itself. "Appeared" - "This Teacher, not seeing anyone more exceeding than himself in morality and so on from Avīci up to the highest point of existence, thinks 'I shall dwell having honoured and in dependence on the very nine supramundane states penetrated by me'; the Blessed One thinks of a reason, thinks of a purpose, growth, and distinction; I shall go and generate enthusiasm in him" - having thus thought, he became manifest before him, he stood face to face - this is the meaning.
As for "they dwelt and they dwell," here whoever would say - "From the word 'they dwell,' there are many Buddhas even at present," he should be refuted by this statement: "The Blessed One too, venerable sir, at present a Worthy One, a One Enlightened by himself."
In the world including the gods, there is no one who is my match."
And by his discourses beginning with these, the absence of other Buddhas should be explained. "Therefore" - because all Buddhas too revere the Good Teaching, therefore. "By one aspiring to greatness" means by one desiring the state of greatness. "Remembering the Buddhas' teaching" means by one remembering the teaching of the Buddhas.
"When" (yato) means at whatever time. "Possessed of greatness" means possessed of this fourfold greatness: greatness of long standing, greatness of expansion, greatness of the holy life, and greatness of the highest gain. "Then I had respect for the Community also" means then respect for the Community arose in me also. But at what time was respect for the Community shown by the Blessed One? At the time of Mahāpajāpati's offering of a suit of garments. For at that time the Blessed One, speaking thus regarding the suit of garments offered to him: "Give it to the monastic community, Gotamī. When you have given it to the monastic community, both I shall be venerated and the monastic community as well" - thus speaking, he is said to have shown respect for the monastic community.
2.
Commentary on the Second Discourse on Uruvelā
22. In the second, "several" means many. "Brahmins" means brahmins who came together with a brahmin of the huhukkajātika type. "Old" means feeble and decrepit with age. "Aged" means advanced in age. "Advanced in years" means old by birth. "Having traversed the span of life" means having passed beyond the three periods of life. "We have heard this" means this was heard by us. "This, Master Gotama, is indeed so" means Master Gotama, this reason heard by us is indeed so. "This, Master Gotama, is not proper" means that not performing paying respect and so on is indeed unsuitable.
In the passage beginning with "one who speaks at the wrong time" and so on, he speaks at the wrong time - thus he is one who speaks at the wrong time. He speaks what is not in accordance with intrinsic nature - thus he is one who speaks what is not factual. He speaks what is unbeneficial, not what is beneficial - thus he is one who speaks what is unbeneficial. He speaks what is not the Teaching, not the Teaching - thus he is one who speaks what is not the Teaching. He speaks what is not the discipline, not the discipline - thus he is one who speaks what is not the discipline. "He speaks words not worth treasuring" means he speaks words not fit to be deposited in the heart. "At the wrong time" means at a time not proper for speaking. "Without reason" means devoid of reason; he does not speak having made it with reason and with cause. "Without limit" means devoid of boundary; he speaks without showing delimitation. "Not connected with benefit" means he speaks without making it based upon mundane and supramundane benefit. "He goes by the term 'a foolish elder'" means he goes by the term "a blindly foolish elder."
"One who speaks at the right time" and so on should be understood as the opposite of what was stated. "He goes by the term 'a wise elder'" means because of being endowed with erudition he is wise; through having attained firmness he goes by the term "elder."
"He is very learned" means he has much learning; the meaning is that the ninefold Teacher's instruction has been learnt by way of the Pāḷi, connection, and what precedes and follows. "Remembering what has been learnt" means one who is the support of learning. For whoever what is taken from here runs away from here, does not remain like water in a pot with holes, and is not able to speak or recite even a single discourse or birth story in the midst of the assembly, this one is not called one who remembers what has been learnt. But for whoever the teaching of the Buddha that has been learnt remains just as it was at the time of learning, and does not perish even for one not rehearsing for ten or twenty years, this one is called one who remembers what has been learnt. "Having great accumulation of learning" means one who is the accumulation of learning. For whoever learning accumulated in the casket of the heart remains like an inscription on stone, and like lion's fat placed in a golden slab, this one is called one having great accumulation of learning. "Retained" means retained and well-practised. For a certain person, the teaching of the Buddha that has been learnt is not retained, well-practised, and unmoved; when told "Speak such and such a discourse or birth story," he says "I shall know after having recited, compared, and questioned about it." For a certain person, what is retained and well-practised is like the stream of the life-continuum; when told "Speak such and such a discourse or birth story," he draws it out and speaks that very thing. With reference to that it was said "retained." "Practised in speech" means recited by voice by way of groups of ten discourses, groups of ten chapters, and groups of ten sets of fifty. "Contemplated in mind" means contemplated by consciousness. For whoever, when thinking with the mind about the teaching of the Buddha that has been recited by voice, it becomes obvious here and there, it appears like material form to one standing having kindled a great lamp; with reference to that, this was said. "Thoroughly penetrated by view" means thoroughly penetrated by wisdom as to meaning and as to reason.
"Pertaining to the higher mind": "abhiceto" is called the excellent, pure consciousness, or higher consciousness; those born in the higher mind are "pertaining to the higher mind," or those based upon the higher mind are "pertaining to the higher mind." "Pleasant abidings in the present life" means of pleasant abidings in the present life. "Present life" is called the evident individual existence; the meaning is those that are pleasant abidings therein. This is a designation for the fine-material-sphere meditative absorptions. For meditators who sit having attained those experience undefiled happiness of renunciation in this very individual existence; therefore they are called "pleasant abidings in the present life." "One who obtains at will" means an obtainer at will, an obtainer according to one's own wish; what is meant is that one is able to attain at whatever moment one wishes. "One who obtains without difficulty" means what is meant is that one is able to attain having suppressed opposing mental states with ease. "One who obtains without trouble" means an obtainer of those that are without trouble, extensive; what is meant is that one is able to emerge exactly according to the predetermined limit. For a certain one is merely an obtainer, but is not able to attain at whatever moment he wishes. A certain one is able to attain thus, but suppresses the obstructing states with difficulty. A certain one attains thus, and suppresses the obstructing states without difficulty, but is not able to emerge exactly according to the predetermined limit, like a water-clock. But for whomever this threefold accomplishment exists, he is called "one who obtains without difficulty, one who obtains without trouble." "With the elimination of the mental corruptions" and so on are of already stated meaning. Thus here both morality and great learning are the morality and great learning of one who has eliminated the mental corruptions only, and the meditative absorptions too are spoken of as the meditative absorptions fit to be used by one who has eliminated the mental corruptions only. But by "with the elimination of the mental corruptions" and so on, arahantship has been spoken of. And it should be understood that here the function of the path is made manifest by the fruit.
"Agitated" means accompanied by restlessness. "Idle chatter" means prattle. "With unconcentrated thought" means thought that is not properly directed. "Like a wild animal" means resembling a wild animal. "Far" means distant. "From steadfastness" means from the state of steadfastness. "Holding wrong view" means inferior view. "Disrespectful" means devoid of regard. "Learned" means endowed with learning. "Discerning" means endowed with twofold discernment. "He sees with insight the meaning through wisdom" means he sees having pierced through the meaning of the four truths with path wisdom together with insight. "Gone beyond all phenomena" means having gone to the far shore of all phenomena such as the aggregates and so on; gone beyond through direct knowledge, gone beyond through full understanding, gone beyond through abandoning, gone beyond through development, gone beyond through realization, gone beyond through attainment - thus by sixfold going beyond, he has gone to the far shore, to the final goal, of all phenomena. "Without barrenness" means free from the barrenness of lust and so on. "Discerning" means endowed with just twofold discernment. "Complete in the holy life" means one whose holy life is complete. The remainder here is clear in itself.
3.
Commentary on the World Discourse
23. In the third, "world" means the truth of suffering. "Fully awakened to" means known, made evident. "From the world" means from the truth of suffering. "Abandoned" means abandoned at the great terrace of enlightenment by the knowledge of the path of arahantship. "Developed by the Truth-finder" (Truth-finderssa bhāvitā) means developed by the Truth-finder (tathāgatena bhāvitā).
Thus, having spoken of his own Buddhahood by means of the four truths by this much of a passage, now, in order to speak of the state of being a Truth-finder, he said beginning with "Whatever, monks." Therein, "the seen" means the visible form sense base. "Heard" means the sound sense base. "Sensed" means the odour sense base, the flavour sense base, and the touch sense base, because they are to be apprehended by having reached them. "Cognised" means the mind-object beginning with happiness and suffering. "Attained" means attained whether having sought or without having sought. "Sought after" means sought after whether attained or unattained. "Pondered over by the mind" means followed along by consciousness.
"Has been fully awakened to by the Truth-finder" - by this, this is shown - Whatever visual object beginning with blue, yellow, and so on, of this world including its gods in immeasurable world systems, comes into the range of the eye-door - "This being, at this moment, having seen this particular visual object, has become glad or unhappy or neutral" - all that has been thus fully awakened to by the Truth-finder. Likewise, whatever sound object beginning with the sound of a drum, the sound of a small drum, and so on, of this world including its gods in immeasurable world systems, comes into the range of the ear-door; whatever odour object beginning with root odour, bark odour, and so on, comes into the range of the nose-door; whatever flavour object beginning with root flavour, trunk flavour, and so on, comes into the range of the tongue-door; whatever tangible object classified as the solid element, the heat element, and the air element, beginning with hard, soft, and so on, comes into the range of the body-door - "This being, at this moment, having touched this particular tangible object, has become glad or unhappy or neutral" - all that has been thus fully awakened to by the Truth-finder. Likewise, whatever mind-object classified as happiness, suffering, and so on, of this world including its gods in immeasurable world systems, comes into the range of the mind-door - "This being, at this moment, having cognised this particular mind-object, has become glad or unhappy or neutral" - all that has been thus fully awakened to by the Truth-finder. For whatever, monks, has been seen, heard, sensed, or cognised by these all beings, therein there is nothing unseen or unheard or unsensed or uncognised by the Truth-finder. But for this public, there is what has not been attained after having sought, and there is what has not been attained without having sought, and there is what has been attained after having sought, and there is what has been attained without having sought. For the Truth-finder there is nothing whatsoever called unattained, nothing unrealised by knowledge.
"Therefore he is called 'Truth-finder'" means: whatever has been gone to in such a way by the world, because of his having gone to that in just that way, he is called "Truth-finder." But in the Pāḷi, "fully awakened to" is said; that is one in meaning with the word "gone." By this method, the meaning of the conclusion "Truth-finder" should be understood in all instances. The justification for that has been stated in the detailed explanation of the word "Truth-finder" in the description of the one person. But here, "surely" (aññadatthu) is an indeclinable particle used in a definitive sense. "He sees" (dakkhati) means the all-seeing one (dasa). "He exercises mastery" (vasaṃ vatteti) means the wielder of power (vasavattī).
"Having directly known the whole world" means having known the dwelling-place of the world of three elements. "All in the world as it truly is" means in that dwelling-place of the world of three elements, whatever is to be understood, having known all that according to truth, without distortion. "Unbound" means unbound through the abandoning of the four mental bonds. "Unattracted" means devoid of the involvements of craving and wrong view. "The all-conquering one" means one who stands having overcome all objects such as forms and so on. "Wise" means endowed with energy. "Releasing all mental knots" means one who stands having released all four mental knots. "Phuṭṭhassa" means "touched, for him." And this is the genitive case used in the instrumental sense. "The supreme peace" means Nibbāna. For that has been touched by that touching of knowledge. Therefore he said - "Nibbāna, fearless from any quarter." Or alternatively, "the supreme peace" means the highest peace. Which is that? Nibbāna. But since in Nibbāna there is no fear from any quarter, therefore it is called "fearless from any quarter." "Liberated in the extinction of clinging" means liberated through the fruition-liberation that has as its object Nibbāna, which is reckoned as the extinction of clinging. "The unsurpassed lion" means in the sense of enduring dangers and in the sense of destroying mental defilements, the Truth-finder is called the unsurpassed lion. "Divine" means the foremost. "Thus" means having thus known the virtues of the Truth-finder. "Having come together" means having assembled. "They pay homage to him" means those who have gone for refuge pay homage to that Truth-finder. Now, to show that which they say while paying homage, "tamed" and so on was stated. That is of manifest meaning only.
4.
Commentary on the Discourse on the Kāḷaka Monastery
24. The fourth was laid down on an occasion of origin. On which occasion of origin? On the discussion of the virtues of the One of Ten Powers. It is said that Anāthapiṇḍika's daughter Cūḷasubhaddā, thinking "I shall go to the house of the merchant Kāḷaka's son in the city of Sāketa," having approached the Teacher, said "Venerable sir, I am going to a family of wrong views. If I shall receive honour there, when a single man is being sent there will be delay; may the Blessed One turn his attention to me." Having obtained the promise, she departed. The millionaire, thinking "My daughter-in-law has arrived," while performing the blessing ceremony, having prepared much solid and soft food, invited five hundred naked ascetics. He, when they were seated, sent word to Cūḷasubhaddā: "Let my daughter come and pay homage to the Worthy Ones." A noble female disciple who had attained the fruit, as soon as it was said "the Worthy Ones," thinking "It is indeed a gain for me," having risen up, she went; having seen those miserable-looking naked ascetics, having said "Ascetics are not of such a form, father, who have neither shame internally nor moral fear externally," having said "These are not ascetics, fie, fie!" having spat, having turned back, she went to her own dwelling place.
Then the naked ascetics abused the millionaire: "Great millionaire, where did you get such a wretch? Is there no other girl in the whole of Jambudīpa?" He, having dismissed the naked ascetics, saying "Whether the teachers did it knowingly or unknowingly, I shall find out about this matter," having gone to Subhaddā's presence, said "Mother, why did you do such a thing? Why did you put the Worthy Ones to shame?" "Father, Worthy Ones are not of such a form." Then he said to him -
Of what morality, of what conduct? Tell me this, being asked."
She said -
With eyes downcast, speaking moderately, such are my ascetics.
Alone, without a companion, such are my ascetics."
And having said thus, standing before the millionaire, she spoke of the virtues of the Three Jewels. The millionaire, having heard her words, said "If so, let us bring your ascetics and perform the blessing ceremony." She asked "When will you do it, father?" The millionaire thought - "If she says 'after a few days,' she could send for and have them summoned." Then he said to her "Tomorrow, mother." She, in the evening time, having ascended to the upper mansion, having taken a large flower casket, having recollected the Teacher's virtues, having released eight handfuls of flowers to the One of Ten Powers, having raised joined palms, paying homage, she stood. And she said thus - "May the Blessed One tomorrow accept almsfood from me together with five hundred monks." Those flowers, having gone, became a canopy over the head of the One of Ten Powers and remained there. The Teacher, reflecting, saw that reason. At the conclusion of the proclamation of the Teaching, the great millionaire Anāthapiṇḍika, having paid homage to the One of Ten Powers, said "Tomorrow, venerable sir, accept almsfood at my house together with five hundred monks." "We have been invited by Cūḷasubhaddā, millionaire." "Venerable sir, I do not see anyone who has come." "Yes, millionaire, but a faithful female lay follower, even standing far away at the end of a hundred yojanas or at the end of a thousand yojanas, appears like the Himalayas." Having said this -
The unpeaceful here are not seen, like arrows shot in the night."
He spoke this verse. Anāthapiṇḍika, having paid homage, saying "Venerable sir, be a support to my daughter," departed.
The Teacher addressed the Elder Ānanda - "I, Ānanda, shall go to Sāketa; give voting tickets for five hundred monks. And while giving, you should give only to those possessing the six higher knowledges." The Elder did so. Cūḷasubhaddā, immediately after the night period, thought - "Buddhas have much to do, have many duties; whether he will take notice of me or not, what indeed shall I do?" At that moment the great king Vessavaṇa said to Cūḷasubhaddā - "Dear lady, do not be displeased, do not be unhappy. A meal for the morrow has been accepted by the Blessed One together with the Community of monks." She, satisfied and delighted, arranged the gift itself. Sakka, the king of gods, too, addressed Vissakamma - "Dear son, the One of Ten Powers will go to the city of Sāketa to the presence of Cūḷasubhaddā; construct five hundred pinnacle buildings." He did so. The Teacher, surrounded by five hundred possessors of the six higher knowledges, by means of the pinnacle building vehicle, as if scratching the crystal-coloured sky, went to the city of Sāketa.
Subhaddā, having given a gift to the Community of monks headed by the Buddha, having paid homage to the Teacher, said - "Venerable sir, my father-in-law's side holds wrong views; it would be good if you would teach them a suitable teaching." The Teacher taught the Teaching. The millionaire Kāḷaka, having become a stream-enterer, gave his own park to the One of Ten Powers. The naked ascetics, saying "It was given to us first," did not wish to leave. "Go, remove them by the procedure for those who should be removed" - having had all removed, right there having had a monastery built for the Teacher, having made it a royal gift, he poured the water. That became known as the Kāḷaka Park because it was built by Kāḷaka. The Blessed One at that time dwells there. Therefore it was said - "He dwells at Sāketa in the Kāḷaka Park."
"He addressed the monks" means he addressed five hundred monks. They, it is said, were sons of good family dwelling in the city of Sāketa who, having heard the Teacher's proclamation of the Teaching, having gone forth in the Teacher's presence, seated in the assembly hall, were speaking of the virtues of the One of Ten Powers, saying "Oh, the virtues of the Buddha are indeed great! Having freed from wrong view such a one holding wrong views as the millionaire Kāḷaka, having brought him to the fruition of stream-entry, the entire city was made like the heavenly world by the Teacher." The Teacher, having examined the minds of those speaking of the virtues - "When I have gone, a great teaching will arise; at the conclusion of the teaching, these five hundred monks will become established in arahantship; the great earth, making the water its boundary, will tremble" - having gone to the Teaching hall, seated on the excellent Buddha-seat that had been prepared, beginning with those monks, he began this teaching: "Whatever, monks, in the world with its gods." Thus it should be understood that this discourse was placed in the talk of virtues.
Therein, at the conclusion of the passage "that I know," the great earth, making the water its boundary, trembled. "I directly knew" means I directly knew; the meaning is "I know." "Understood" means known having made it obvious. By this, this is shown - others merely know, but by me it has been understood having made it obvious. By these three terms, what is called the plane of omniscience is spoken of. "To that the Truth-finder has not clung" means to that object belonging to the six outlets of the senses, the Truth-finder has not clung by way of craving or wrong view, has not approached. For this Blessed One sees forms with the eye; there is no desire and lust in the Blessed One; that Blessed One has a well-liberated mind. The Blessed One hears sounds with the ear. The Blessed One smells odours with the nose. The Blessed One tastes flavours with the tongue. The Blessed One touches tangible objects with the body. The Blessed One cognises mental phenomena with the mind; there is no desire and lust in the Blessed One; that Blessed One has a well-liberated mind. Therefore it was said - "To that the Truth-finder has not clung." It should be understood that by this term, the plane of one who has eliminated the mental corruptions is spoken of.
"That would be false on my part" means that word of mine would be lying. "That too would be just the same" means that too would be lying. "That would be a fault on my part" means that word would be a fault for me - this is the meaning. It should be understood that by this much, what is called the plane of truth is spoken of.
"Having seen what is to be seen" means having seen, what is to be seen. "Does not imagine the seen" means he does not imagine that seen visible form sense base by craving, conceit, and wrong view, thinking "I see what has been seen by the public." "Does not imagine the unseen" means he does not imagine even thus by imaginations of craving and so on, thinking "I see this which has not been seen by the public." "Does not imagine what is to be seen" means he does not imagine even thus by those imaginations, thinking "I see what has been seen by the public." For indeed what is to be seen can also be unseen. For such expressions are obtained in all three times; therefore its meaning has been stated. "Does not imagine a seer" means the meaning is that he does not imagine by those imaginations a seer, a single being. In the remaining instances too, the meaning should be understood by this very method. By this much of a passage, what is called the plane of emptiness is spoken of.
"Thus indeed, monks" means thus indeed, monks. "Is just such a one, such" - suchness means the state of being alike. And whatever the Truth-finder is like regarding material gain and so on, just so is he regarding loss and so on. Therefore it was said - "Such in gain, such in loss. Such in fame, such in disgrace. Such in blame, such in praise. Such in happiness, such in suffering." By this suchness, he is such. "But than that such one" means from that suchness of the Truth-finder there is no other such one more superior or more sublime - by this much, what is called the plane of suchness is spoken of. As he concluded the teaching by these five planes, at all five instances the great earth trembled by way of bearing witness. At the conclusion of the teaching, beginning with those five hundred sons of good family who had recently gone forth, eighty-four thousand living beings among the gods and humans who had attained that state drank the deathless drink.
The Blessed One too, having concluded the discourse, taking the pinnacle with verses, said beginning with "whatever." Therein, "clung to, held as truth by others" means having imagined it as truth through others' faith, through reliance on others, having clung to it, having swallowed it, having brought it to an end, grasped. "Among those self-restrained" means among those taken up and held dear by having restrained oneself, meaning among those who hold wrong views. For those who hold wrong views are called "self-restrained." "Would affirm as true or false what is supreme" means among those holders of wrong views called self-restrained, the Truth-finder, such a one, would not place down, would not believe, would not accept even one of their statements as true or false, making it supreme thus: "Only this is the truth, anything else is vain." "And this dart" means this dart of wrong view. "Having seen beforehand" means having seen earlier, at the very foot of the Bodhi tree. "Entangled" means stuck, fastened, fettered. "I know, I see, it is just so" means just as this generation, having clung to, having swallowed, having brought to an end, is entangled, stuck, fastened - thus I too know and see. "Just so, in the way that it has been grasped by this generation" - thus the meaning is: there is no such clinging for the Truth-finders.
5.
Commentary on the Discourse on the Holy Life
25. In the fifth, "for the purpose of deceiving people" means for the purpose of scheming against people by the three bases of scheming. "Not for the purpose of flattering people" means not for the purpose of persuading people. "Not for the benefit of material gain, honour and fame" means not for the purpose of words of praise regarding robes and so on. "Not for the benefit of release from controversy" means not for the benefit of controversy made by each and every reason, not for the benefit of release from controversy. "Thus may people know me" means not for the purpose of people knowing "It seems this monk is such, it seems this monk is such." "For the purpose of restraint" means for the purpose of restraining by the five restraints. "For the purpose of abandoning" means for the purpose of abandoning by the three abandonings. "For the purpose of dispassion" means for the purpose of becoming dispassionate towards lust and so on. "For the purpose of cessation" means for the purpose of the ceasing of those very things. "Not based on hearsay" means free from hearsay; the meaning is not dependent on others' attainment. "Leading to what is grounded in Nibbāna" means going within Nibbāna. For the holy life of the path, having made Nibbāna its object, exists and proceeds within Nibbāna itself. "Proceed" means they proceed in both ways. In this discourse, having spoken of the round of rebirths and the end of the round of rebirths, in the verses only the end of the round of rebirths is spoken of.
6.
Commentary on the Discourse on the Deceitful
26. In the sixth, "deceitful" means fraudulent. "Obstinate" means hardened by wrath and by conceit. "Prattlers" means flatterers. "Crafty" means "therein, what is the horn? Whatever horn, the state of being adorned, shrewdness, skill, deceptiveness, the state of deceptiveness" - endowed with unconcealed mental defilements similar to the horn as stated thus. "Arrogant" means with risen reeds, standing having raised up hollow conceit. "Unconcentrated" means those who do not obtain even a mere one-pointedness of mind. "Those monks, monks, are not my own" means those monks of mine, belonging to me, are not mine. "Those of mine" - but this is said because they had gone forth with reference to the Teacher. "Those monks, monks, are my own" - here too he says "me" because they had gone forth with reference to himself, but he says "my own" because of their rightly practising. "Attain growth, increase, and expansion" means they attain growth through developing by virtues such as morality and so on, increase through steadfastness, and expansion through being spread everywhere. But those grow up to the path of arahantship; having attained the fruition of arahantship, they are called grown. Thus in this discourse too and in the verses too, only the round of rebirths and the end of the round of rebirths are spoken of.
7.
Commentary on the Discourse on Contentment
27. In the seventh, "little" means small. "Easy to obtain" means obtainable with ease, able to be obtained anywhere at all. "Blameless" means faultless. "Meal consisting of mouthfuls of almsfood" means food obtained by walking by the power of the calves of the legs, having received just a morsel. "Cattle-urine" means any urine whatsoever. For just as even a body of golden colour is called a putrid body, so too even fresh urine is just cattle-urine.
"Vexation" means the absence of affliction; the meaning is there is no suffering of mind. "The directions are not obstructed" means for one in whom the thought arises "Having gone to such and such a place, I shall obtain robes and so on," for him the directions are obstructed. For one in whom such a thought does not arise, for him the directions are not obstructed. "Teachings" means teachings of practice. "Conforming to asceticism" means in conformity with the duties of an ascetic. "Attained" means all those are attained by a monk with a satisfied mind, gone inward, not outside.
8.
Commentary on the Discourse on the Noble Lineage
28. The eighth has a summary according to disposition. It is said that the Blessed One spoke this Great Noble Lineage Discourse while seated on the excellent Buddha-seat prepared in the Teaching hall at the great monastery of Jetavana, having surrounded himself with forty thousand monks seated according to the disposition of both himself and other persons, and having addressed them "Monks," he began: "Monks, there are these four noble lineages." Therein, "noble lineages" means the lineages of the noble ones. For just as there is a warrior lineage, a brahmin lineage, a merchant lineage, a worker lineage, an ascetic lineage, a family lineage, a royal lineage, so too this eighth noble lineage, being the noble tradition, is called the noble succession. And this noble lineage is declared the foremost among these lineages, just as black aloeswood odours and the like are among root odours and the like.
But who are those noble ones whose lineages these are? Noble ones are called Buddhas and Individually Enlightened Ones and disciples of the Truth-finder; the lineages of these noble ones are the noble lineages. For before this, at the summit of four incalculable periods exceeding a hundred thousand cosmic cycles, four Buddhas arose - Taṇhaṅkara, Medhaṅkara, Saraṇaṅkara, and Dīpaṅkara; they were noble ones; the lineages of those noble ones are the noble lineages. In the period after the final nibbāna of those Buddhas, having passed beyond an incalculable period, a Buddha named Koṇḍañña arose, etc. In this cosmic cycle, four Buddhas arose - Kakusandha, Koṇāgamana, Kassapa, and our Blessed One Gotama; the lineages of those noble ones are the noble lineages. Furthermore, the lineages of the noble ones among all Buddhas, Individually Enlightened Ones, and disciples of the Buddha of the past, future, and present are the noble lineages.
These should be known as primordial, meaning the foremost; they should be known as long-standing, meaning they have been occurring for a long time; they should be known as traditional, meaning they are lineages. They are ancient, not of recent origin. "Unmixed" means not scattered, not removed. "Unmixed before" means not previously mixed even by the Buddhas of the past, not previously removed with the thought "What use are these?" "Are not being mixed" means even now they are not being removed. "Will not be mixed" means they will not be removed even by future Buddhas. Those who are wise ascetics and brahmins in the world, by them not rejected, by ascetics, brahmins, and the wise not blamed, not censured.
"Is content" means he is content by way of contentment with requisites. "With any whatsoever" means not with whichever among coarse, fine, rough, superior, durable, or worn-out ones, but rather the meaning is that among whatever is obtained and so on, he is content with any whatsoever. For regarding robes there are three kinds of contentment - contentment with whatever is obtained, contentment according to one's strength, and contentment according to what is suitable. The same method applies to almsfood and so on too. The detailed discussion of those should be understood according to the method stated in this discourse: "For the contented, monks, unarisen wholesome mental states arise." Thus, with reference to these three kinds of contentment, it was said "he is content with any robe whatsoever, he is content with any robe whatsoever among whatever is obtained and so on."
And here, the robe should be known, the field of robes should be known, the rag-robe should be known, contentment regarding robes should be known, and the ascetic practices connected with robes should be known. Therein, "the robe should be known" means the six robes beginning with linen and the six conforming robes beginning with fine cloth should be known. These are the twelve allowable robes. But garments of kusa-grass, bark garments, garments of wooden strips, hair blankets, animal-hair blankets, canvas, leather, owl-wing cloth, tree-bark cloth, creeper cloth, eraka-grass cloth, plantain cloth, and bamboo cloth - such as these are not allowable robes.
"The field of robes" means six fields, since they arise thus: "from the Community, or from a group, or from relatives, or from friends, or with one's own wealth, or as a rag-robe"; and eight fields should be known by way of the eight grounds.
"Rag-robe" means twenty-three kinds of rag-robes should be known: from a cemetery, from a shop, from a road, from a rubbish heap, from a childbirth, from a bathing place, from a ford, gone-and-returned, burnt by fire, gnawed by cattle, gnawed by termites, gnawed by rats, cut at the ends, cut at the fringes, flag-brought, from a monument, an ascetic's robe, from the ocean, from a consecration, from a traveller, brought by the wind, produced by supernormal power, and given by gods. And here, "sotthiya" means the cloth for removing the impurities of childbirth. "Gatapaccāgata" means a robe that was wrapped around a dead body, taken to the cemetery, and brought back. "Dhajāhaṭa" means brought from there after having hoisted a flag. "Thūpa" means a robe venerated at an ant-hill. "Sāmuddiya" means brought to dry land by the waves of the ocean. "Panthika" means a robe worn by those going on a path, which was pounded with stones out of fear of thieves. "Iddhimaya" means the "come, monk" robe. The remainder is obvious.
"Contentment with robes" means there are twenty kinds of contentment with robes - contentment with thinking regarding robes, contentment with going, contentment with seeking, contentment with obtaining, contentment with moderate acceptance, contentment with avoidance of greed, contentment with whatever is obtained, contentment according to one's strength, contentment according to what is suitable, contentment with water, contentment with washing, contentment with making, contentment with measurement, contentment with thread, contentment with sewing, contentment with dyeing, contentment with making allowable, contentment with use, contentment with avoidance of storage, and contentment with giving away.
Therein, it is proper for a monk who accepts householder robes, having dwelt in a permanent residence for three months, to think about it for the extent of one month. For he, having completed the invitation ceremony, makes a robe during the robe month; a wearer of rag-robes makes it in just a fortnight. This contemplation for the extent of a month or a fortnight is called contentment with thinking. But a monk who is content with contentment in thinking should be like the rag-robe wearing elder who dwelt at Pācīnakhaṇḍarāji.
The Elder, it is said, having come thinking "I shall pay homage to the shrine at the Cetiyapabbata monastery," having paid homage to the shrine, thought - "My robe is worn out; I shall obtain one at a place where many dwell." He, having gone to the Great Monastery, having seen the senior monk of the Community, having asked about a dwelling place, having stayed there, on the following day, having taken his robe, having come, paid homage to the Elder. The Elder said: "What is it, friend?" "I shall go to the village entrance, venerable sir." "I too, friend, shall go." "Good, venerable sir." While going, having stood at the porch of the Great Bodhi Tree gateway, having thought "At the dwelling place of those with merit I shall obtain something agreeable," thinking "My thought is impure," he turned back from that very place. On the following day from near the mango grove, on the following day from the northern gateway of the Great Shrine, having turned back in just the same way, on the fourth day he went to the presence of the Elder. The Elder, thinking "This monk's thought will not be pure," having taken the robe, entered the village together with him, asking him questions. And on that night, one man, afflicted by the need to defecate, having defecated in his very cloth, threw it away at the rubbish heap. The rag-robe wearing elder, having seen it covered with blue flies, raised his joined palms in salutation. The Great Elder said: "Why, friend, do you raise joined palms in salutation to the rubbish heap?" "I am not, venerable sir, raising joined palms in salutation to the rubbish heap; I raise them to my father, the One of Ten Powers. A more difficult deed was done, venerable sir, by him who, having wrapped around the body of the slave woman Puṇṇā and discarded it, took the rag-robe from the cemetery, having shaken off the insects the size of a water-vessel." The Great Elder thought: "The thought of the rag-robe wearer is pure." The rag-robe wearing elder too, standing in that very place, having developed insight, having attained the three fruitions, having taken that cloth, having made it into a robe, having put it on, having gone to Pācīnakhaṇḍarāji, attained the highest fruition, arahantship.
But for one going for the purpose of obtaining a robe, going with the meditation subject at the forefront without thinking "Where shall I obtain one?" is called contentment with going. But for one seeking, seeking not with this or that person but having taken a monk who has shame and is well-behaved, is called contentment with seeking. For one thus seeking, having seen from afar the robe being brought, without reflecting thus "This will be agreeable, this disagreeable," being content with whatever is obtained among the gross, subtle and so on - this is called contentment with what is obtained. Even for one thus taking what is obtained, without thinking "This much will be for the double-lined, this much for the single-lined," being content with just what is sufficient for oneself - this is called contentment with moderate acceptance. But for one seeking a robe, without thinking "I shall obtain something agreeable at such-and-such a person's house door," going from door to door in order - this is called contentment with avoidance of greed.
For one who is able to sustain himself with whatever among the coarse and the superior, sustaining himself with just whatever is obtained - this is called contentment with whatever is obtained. Having known one's own strength, sustaining oneself with that by which one is able to sustain oneself - this is called contentment according to one's strength. Having given the agreeable to another, sustaining oneself with whatever - this is called contentment according to what is suitable.
Without investigating "Where is the water agreeable, where disagreeable," washing with whatever water suitable for washing - this is called contentment with water. However, it is proper to avoid waters polluted by pale clay, red chalk, rotten leaves and sap. But for one washing, without beating with mallets and so on, washing by kneading with the hands - this is called contentment with washing. Likewise, if it does not become clean thus, it is proper to wash it even with heated water, having put in leaves. For one who, having thus washed, is making it, without being disturbed thinking "This is gross, this is subtle," making it by just a sufficient method - this is called contentment with making. Making just enough to cover the three circles - this is called contentment with measurement. But without considering "I shall seek agreeable thread" for the purpose of making a robe, having brought whatever thread from roads and so on, or from a temple of a deity, or having taken whatever thread placed at the feet, and making it - this is called contentment with thread.
But at the time of binding the border, one should not stitch seven times in a space of one finger-breadth. For one who does thus, whatever monk is not his companion, there is no breach of duty for him either. But one should stitch seven times in a space of three finger-breadths. For one who does thus, even one who has entered the path should be his companion. For one who is not, there is a breach of duty. This is called contentment with sewing. But one who is dyeing should not go about seeking black dye-plants and so on; among soma bark and so on, whatever one obtains, with that it should be dyed. But by one who does not obtain them, having taken bark discarded by people in the forest as dye, or having taken the dregs discarded by monks after boiling, it should be dyed. This is called contentment with dyeing. Having taken any one among blue, mud-coloured, black and dark brown, making it so that it is discernible for one seated on an elephant's back - this is called contentment with making allowable.
Using it just to the extent of covering the parts that arouse shame - this is called contentment with use. But having obtained cloth, if one does not obtain thread or a needle or a maker, it is proper to keep it; for one who obtains them, it is not proper. Even if it has been made, if one wishes to give it to pupils and so on, and they are not present, it is proper to keep it until their arrival. It should be given as soon as they have arrived. By one who is unable to give it, it should be determined. When there is another robe, it is proper to determine it even as a bed-sheet. For only what is undetermined constitutes storage; what is determined does not - thus said the Elder Mahāsīva. This is called contentment with avoidance of storage. But one who is giving away should not give having looked at the face; one should give away having established oneself in the principles of cordiality. This is called contentment with giving away.
The ascetic practices connected with robes are the rag-robe wearer's practice and the three-robe wearer's practice. Their detailed discussion should be known in the Visuddhimagga. Thus a monk who is fulfilling the great noble lineage of contentment with robes guards these two ascetic practices. Guarding these, he is content by the great noble lineage of contentment with robes.
"Speaks in praise" means one is content but does not speak the praise of contentment. One is not content but speaks the praise of contentment. One is neither content nor speaks the praise of contentment. One is both content and speaks the praise of contentment. To show that, "and speaks in praise of contentment with any robe whatsoever" was said.
"Wrong way of earning" means the various kinds of wrong way of earning, classified as the pursuit of going on messenger duty and errand-running. "Improper" means inappropriate. "Not having obtained" means not having got. Just as a certain one, thinking "How shall I obtain a robe?" being together with monks of merit, practising deceit, is frightened and agitated, a content monk thus not having obtained a robe is not agitated. "Having obtained" means having got righteously and impartially. "Not greedy" means free from the greed of covetousness. "Not infatuated" means not having fallen into infatuation through excessive craving. "Not clinging" means not overwhelmed by craving, not enveloped. "Seeing the danger" means seeing the danger in the offence of wrong way of earning and in greedy use. "With wisdom of escape" means understanding precisely the escape stated as "only for warding off cold."
"With contentment with any robe whatsoever" means with contentment with whatever robe. "He does not exalt himself" means he does not make self-exaltation thus: "I am a rag-robe wearer, I undertook the rag-robe wearer's practice at the very ordination hall; who is there equal to me?" "He does not scoff at others" means he does not scoff at others thus: "But these other monks are not rag-robe wearers" or "They do not even have so much as the rag-robe wearer's practice." "Whoever therein is skilled" means whoever in that contentment with robes, or in speaking praise and so on, is skilled, clever, experienced. "Not lazy" means free from laziness through perseverance. "Fully aware and mindful" means endowed with the wisdom of full awareness and with mindfulness. "Established in the noble lineage" means firmly established in the noble lineage.
"With any almsfood whatsoever" means with whatever almsfood. Here too almsfood should be known, the field of almsfood should be known, contentment with almsfood should be known, the ascetic practice connected with almsfood should be known. Therein, "almsfood" means sixteen kinds of almsfood: cooked rice, food made with flour, flour, fish, meat, milk, curds, ghee, butter, oil, honey, molasses, rice gruel, solid food, delicacies, and lickable food.
"The field of almsfood" means fifteen fields of almsfood: a meal for the Community, a meal by designation, an invitation, a ticket meal, a fortnightly meal, an observance day meal, a first day of the fortnight meal, a meal for visitors, a meal for travellers, a meal for the sick, a meal for the attendant of the sick, a regular meal, a hut meal, a turn meal, and a monastery meal.
"Contentment with almsfood" means contentment with applied thought regarding almsfood, contentment with going, contentment with seeking, contentment with obtaining, contentment with accepting, contentment with moderate acceptance, contentment with avoidance of greed, contentment with whatever is obtained, contentment according to one's strength, contentment according to what is suitable, contentment with helpfulness, contentment with measure, contentment with use, contentment with avoidance of storage, and contentment with giving up - thus there are fifteen kinds of contentment.
Therein, a monk who accepts householder offerings, having washed his face, reflects. But for one who wanders together with a group of almsfood eaters, in the evening at the time of attendance upon the elder, "Where shall we go for almsfood tomorrow? In such and such a village, venerable sir" - having thought just this much, from then on, he should not reflect further. By one who wanders alone, having stood in the reflection hall, he should reflect. From then on, one who reflects has fallen from the noble lineage and is an outsider. This is called contentment with applied thought.
By one entering for almsfood, without thinking "Where shall I obtain it?" one should go with the meditation subject as the lead. This is called contentment with going. By one seeking, without taking just anyone whatsoever, having taken only one who has shame and is well-behaved, one should seek. This is called contentment with seeking. Having seen something being brought from afar, one should not give rise to the thought "This is agreeable, this is disagreeable." This is called contentment with obtaining. Without thinking "I shall take this agreeable one, I shall not take this disagreeable one," whatever is just sufficient for sustenance should be taken. This is called contentment with accepting.
Here, however, when the gift is abundant but the donor wishes to give little, a little should be taken. When the gift is also abundant and the donor too wishes to give much, it should be taken only in measure. When the gift is not abundant and the donor too wishes to give little, a little should be taken. When the gift is not abundant but the donor wishes to give much, it should be taken in measure. For one who does not know moderation in accepting destroys people's confidence, brings to ruin offerings given in faith, does not practise the Dispensation, and is not able to win the heart of even a mother who has given birth. Thus, having known moderation, one should accept. This is called contentment with moderate acceptance. Without going only to wealthy families, one should go from door to door in order. This is called contentment with avoidance of greed. Contentment with whatever is obtained and the rest are just as stated regarding robes.
Having consumed almsfood, thinking "I shall attend to the duties of an ascetic" - thus consuming having known the helpfulness is called contentment with helpfulness. What has been brought with the bowl filled should not be accepted. When one not fully ordained is present, he should have him take it; when there is none, having had the excess removed, just the amount for acceptance should be taken. This is called contentment with measure. Consuming thus - "The removal of hunger, this is the escape herein" - is called contentment with use. One should not consume after storing. This is called contentment with avoidance of storage. Without looking at the face, one established in the principles of cordiality should give up. This is called contentment with giving up.
But the five ascetic practices connected with almsfood are the almsfood eater's practice, the successive house-to-house alms goer's practice, the one-session eater's practice, the bowl-food eater's practice, and the later-food-refuser's practice. Their detailed discussion is stated in the Visuddhimagga. Thus a monk fulfilling the great noble lineage of contentment with almsfood guards these five ascetic practices. Guarding these, he is content with the great noble lineage of contentment with almsfood. "Speaks in praise" and so on should be understood by the method already stated.
"With a lodging" means here the lodging should be known, the field of lodging should be known, contentment with lodging should be known, and the ascetic practice connected with lodging should be known. Therein, "lodging" means a bed, a chair, a mattress, a pillow, a dwelling-place, a lean-to, a mansion, a long building, a cave, a rock cell, a watchtower, a pavilion, a bamboo thicket, a tree-root, or wherever monks withdraw to - these are the fifteen lodgings.
"The field of lodging" means from the Community, or from a group, or from relatives, or from friends, or with one's own wealth, or as a rag-robe - these are the six fields.
"Contentment with lodging" means the fifteen kinds of contentment beginning with contentment of thought regarding lodging. These should be understood by the method stated regarding almsfood. But the five ascetic practices connected with lodging are the forest-dweller's practice, the tree-root dweller's practice, the open-air dweller's practice, the charnel-ground dweller's practice, and the any-bed user's practice. Their detailed discussion is stated in the Visuddhimagga. Thus a monk who is fulfilling the great noble lineage of contentment with lodging guards these five ascetic practices. Guarding these, he is content through the great noble lineage of contentment with lodging.
But the requisite for the sick is included within almsfood itself. Therein, one should be content with just the contentment according to what is obtained, according to one's strength, and according to what is suitable. The sitter's practice belongs to the noble lineage of delight in meditation. And this too was said -
One is connected with energy, and two are dependent on robes."
Thus the Blessed One, as if spreading out the earth, as if filling the belly of the ocean, as if expanding space, having spoken of the first noble lineage of contentment with robes, as if raising up the moon, as if leaping over the sun, having spoken of the second, contentment with almsfood, as if lifting up Sineru, having spoken of the third noble lineage of contentment with lodging, now, in order to speak of the fourth noble lineage of delight in meditation adorned with a thousand methods, he began the teaching: "Furthermore, monks, a monk delights in meditation."
Therein, delight is ārāma; the meaning is enjoyment. "One whose delight would be in meditation" - thus "one who delights in meditation." "Devoted to meditation" means one who is devoted to meditation. "One whose delight would be in the fivefold abandoning" - thus "one who delights in abandoning." Furthermore, "one who delights while developing" - thus "one who delights in meditation." "One who delights while abandoning" - thus "one who delights in abandoning" - thus the meaning here should be understood. For this one delights in developing the four establishments of mindfulness, finds delight - this is the meaning. Likewise the four right strivings. Developing the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the seven observations, the eighteen great insights, the thirty-seven qualities conducive to enlightenment, and the thirty-eight classifications of objects, one delights, finds delight. But abandoning mental defilements beginning with sensual desire, one delights, finds delight.
But among these four noble lineages, by the first three, the entire Canon of Monastic Discipline has been spoken of by way of the thirteen ascetic practices and contentment with the four requisites. By delight in meditation, the remaining two Canons. But a monk speaking of this noble lineage of delight in meditation should speak of it by the text on renunciation in the Paṭisambhidāmagga, should speak of it by way of the Dasuttara Suttanta in the Dīgha Nikāya, should speak of it by way of the Satipaṭṭhāna Suttanta in the Majjhima Nikāya, should speak of it by the method of the analytical explanation in the Abhidhamma.
Therein, "by the text on renunciation in the Paṭisambhidāmagga" means -
"Developing renunciation, one delights; abandoning sensual desire, one delights. Non-anger, anger... the perception of light... sloth and torpor... non-distraction, restlessness... defining of phenomena... sceptical doubt... knowledge... ignorance... gladness... discontent... the first meditative absorption, the five mental hindrances... the second meditative absorption... applied and sustained thought... the third meditative absorption... rapture... the fourth meditative absorption... happiness and suffering... Developing the attainment of the plane of infinite space, one delights; abandoning perception of material form, perception of impingement, and perception of diversity, one delights. The attainment of the plane of infinite consciousness, etc. He delights in developing the attainment of the plane of neither-perception-nor-non-perception, he delights in abandoning perception of the plane of nothingness.
"Developing the observation of impermanence, one delights; abandoning the perception of permanence, one delights. The observation of suffering... the perception of happiness... the observation of non-self... the perception of self... the observation of disenchantment... delight... the observation of dispassion... lust... the observation of cessation... origin... the observation of relinquishment... grasping... the observation of destruction... the perception of compactness... the observation of passing away... accumulation... the observation of change... the perception of stability... the observation of the signless state... the sign... the observation of the desireless state... aspiration... the observation of emptiness... adherence... insight into phenomena through higher wisdom... the adherence to grasping at substance... knowledge and vision of things as they really are... the adherence to confusion... the observation of danger... the adherence to attachment... the observation of reflection... non-reflection... the observation of turning away... the adherence to bondage... the path of stream-entry... the mental defilements standing together with views... the path of once-returning... the gross mental defilements... the path of non-returning... the mental defilements accompanied by residue... Developing the path of arahantship, one delights; abandoning all mental defilements, one delights."
Thus it should be spoken of by way of the renunciation passage in the Paṭisambhidāmagga.
By way of the Dasuttara Suttanta in the Dīgha Nikāya means:
"Developing one quality, one delights; abandoning one quality, one delights, etc. Developing ten qualities, one delights; abandoning ten qualities, one delights. Which one quality does one delight in developing? Mindfulness of the body accompanied by pleasure - developing this one quality, one delights. Which one quality does one delight in abandoning? The conceit 'I am' - abandoning this one quality, one delights. Which two qualities, etc. Which ten qualities does one delight in developing? The ten kasiṇa bases - developing these ten qualities, one delights. Which ten qualities does one delight in abandoning? The ten wrong courses - abandoning these ten qualities, one delights. Thus, monks, a monk delights in meditation."
Thus it should be spoken of by way of the Dasuttara Suttanta in the Dīgha Nikāya.
By way of the Satipaṭṭhāna Suttanta in the Majjhima Nikāya means:
"Monks, this is the one-way path, etc. just for the purpose of knowledge, just for the purpose of mindfulness. And he dwells independent, and does not cling to anything in the world. Thus too indeed, monks, a monk delights in meditation, is devoted to meditation. He delights in abandoning, is devoted to abandoning. Furthermore, monks, a monk when going understands 'I am going,' etc. Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, etc. rotten, reduced to powder. He compares this very body: 'This body too is of such a nature, will become thus, has not gone beyond this.' Thus he dwells observing the body in the body internally, or etc. Thus too indeed, monks, a monk delights in meditation."
Thus it should be spoken of by way of the Satipaṭṭhāna Suttanta in the Majjhima Nikāya.
By way of the analytic explanation in the Abhidhamma means: seeing all conditioned things as impermanent, as suffering, as a disease, as a boil, etc. as subject to defilement, one delights - thus indeed a monk delights in meditation." Thus it should be spoken of by way of the analytic explanation.
"He does not exalt himself" means he does not make self-exaltation thus: "Today, for sixty or seventy years I have been doing the work of insight with the contemplation of impermanence, suffering, and non-self; who is there equal to me?" "He does not scoff at others" means he does not make scoffing at others thus: "They do not have even a mere amount of insight into impermanence and suffering; why do these ones go about having abandoned their meditation subject?" The remainder is according to the method already stated.
"These, monks, are the four noble lineages" means these four noble lineages are the noble traditions, the noble successions, the noble paths, the noble roads. Having concluded the discourse, now showing the direction of dwelling for a monk who fulfils the great noble lineage, he said beginning with "And further, monks, possessed of these." Therein, "he himself overcomes discontent" means he himself overcomes discontent, dissatisfaction, and fretting; he conquers them. "Discontent does not overcome him" means that discontent which arises in remote lodgings regarding the development of highly wholesome mental states is not able to overcome or overpower that monk. "One who overcomes both discontent and delight" means he overcomes both discontent and delight in the five strands of sensual pleasure; he is able to overpower them.
Now, taking the pinnacle with verses, he said beginning with "discontent does not." Therein, "the wise one" means one possessing energy. "Discontent does not overcome the wise one" - this is merely a statement of reason for the former. Since that discontent does not overcome the wise one, is not able to overcome or overpower the wise one, therefore discontent does not overcome the wise one. "For the wise one is one who overcomes discontent" means because of overcoming discontent he is called the wise one; therefore he overcomes discontent - this is the meaning. "For one who has abandoned all action" means one who, having relinquished all action of the three planes of existence, stands having delimited and bounded it. "Who has expelled, who could obstruct" means for one who stands having dispelled the mental defilements, what lust or hate could obstruct him? "Like a gold coin of Jambu river gold, who is worthy to blame him" means who is worthy to blame that person who, like a gold coin of natural gold called Jambu river gold, is freed from faults worthy of reproach? "Praised even by Brahmā" means this person is indeed praised even by the Great Brahmā. At the conclusion of the teaching, forty thousand monks became established in arahantship.
9.
Commentary on the Discourse on the Dhamma Passage
29. In the ninth, "passages of the Teaching" means portions of the Teaching. Among "non-covetousness" and so on, non-covetousness is by the rejecting of covetousness, non-anger is by the rejecting of anger, right mindfulness is by the rejecting of wrong mindfulness, and right concentration should be understood by the rejecting of wrong concentration.
"Non-covetous" means having become free from craving. "With a mind without ill-will" means with a mind that at all times does not abandon its natural state. "Mindful, with a fully focused mind" means one possessed of mindfulness, with a mind fully focused on the object. "Internally well concentrated" means with a mind well established in one's own internal self. In this discourse too and in the verse too, the round of rebirths and the end of the round of rebirths have been spoken of.
10.
Commentary on the Discourse on the Wandering Ascetic
30. In the tenth, "well-known" means known, renowned. "Annabhāra" and so on are their names. "Having emerged from seclusion" means having emerged from fruition attainment. For that is here intended as "seclusion." "Having rejected" (paccakkhāya) means having refused. "Covetous" means with craving. "With intense lust for sensual pleasures" means thick lust in objective sensual pleasures. "To him I would say thus there" means to him I would say thus on that occasion. "Should think it should be protested against" means should think they should be protested against or should be warded off. "Reasonable" means with reason. "Attacks in speech" means unrighteous attacks in speech striking against righteous speech, meaning the occurrence of speech - this is the meaning. "Blameworthy positions" means reasons fitting to be censured. "Come" means approach.
"Ukkalā" means inhabitants of the Ukkalā country. "Vassabhaññā" means Vassa and Bhañña - two persons. "Proponents of noncausality" means those who speak thus and so on: "There is no cause, there is no condition for the purification of beings." "Proponents of the inefficacy of action" means those who speak thus rejecting action: "For one who acts, no evil is done." "Proponents of nihilism" means those who speak beginning with "There is nothing given" and so on. They had entered the fixed course in all three of these views. But how does the fixed course come about in these? For whoever, having taken up such a theory, seated in the night-quarters and day-quarters, recites and investigates, for him, "there is no cause, there is no condition, for one who acts no evil is done, etc. there is nothing given, etc. upon the collapse of the body one is annihilated" - with respect to that object, wrong mindfulness becomes settled, consciousness becomes fully focused, impulsions run their course. At the first impulsion one is curable, likewise at the second and so on; at the seventh, one is incurable even for Buddhas, irreversible, like a fatal thorn. Therein, someone enters into one view, someone into two, someone even into three. One is indeed a person of wrong view with fixed bad rebirth, having reached the obstruction of the path to heaven and the obstruction of the path to liberation, unable to go even to heaven immediately after that individual existence, how much more to liberation. This being is called a stump in the round of rebirths, a guardian of the earth; for the most part, there is no emergence from such an existence. Vassa and Bhañña too were such. "Because of fear of blame, anger, and reproof" means the meaning is: through fear of blame against oneself, through fear of being struck, and through fear of reproach. "Training in the removal of covetousness" - the removal of covetousness is called arahantship; one training in arahantship is called diligent - thus, having spoken of the round of rebirths in the discourse, fruition attainment is spoken of in the verse.
The Uruvelā Chapter is the third.