2.
The Chapter on Earthquakes
1.
Commentary on the Discourse on Desire
61. In the first of the seventh, "of one who is secluded" means of one who is secluded through bodily seclusion. "With livelihood not dependent on others" means of one whose work is insight, whose livelihood is not dependent on anyone anywhere. "For material gain" means for the gain of the four requisites. "A griever and a lamenter" means a sorrowful one and a lamenter. "Socicca parideviccā" is also a reading. "And has fallen away from the Good Teaching" means fallen away from the Good Teaching of insight at that very moment. In this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.
2.
Commentary on the Alaṃ Discourse
62. In the second, "able for himself and able for others" means able, fit, suitable for the practice of welfare for both oneself and others. "Quick to understand" means he quickly considers; when the aggregates, elements, sense bases and so on are being spoken of, he quickly knows those mental states - this is the meaning. In this discourse, serenity and insight meditation have been spoken of. But because of the disposition of the persons, by the beauty of instruction, this has been spoken of as descending downwards beginning from the top.
3.
Commentary on the Saṃkhitta Discourse
63. In the third, "just so" means without any reason at all. Or just as this one requests, just so. "Foolish men" means deluded men, hollow men. "Make requests" means they request. "Should follow about" means they think "he should be followed about by following his postures, he should not be abandoned by me." Reproving for the purpose of understanding, he spoke thus. It is said that this monk, even when exhortation is given, engages only in negligence, having heard the Teaching he dwells right there, and does not wish to practise the ascetic duty. Therefore the Blessed One, having thus reproved him, again, since he was endowed with the decisive support for arahantship, therefore exhorting him, he said beginning with "Therefore, monk, you should train thus." Therein, "My mind will be internally steady and well-established, and arisen evil unwholesome mental states will not remain obsessing the mind" - by this exhortation of his, for the time being, the root concentration, which is merely unified focus of mind by way of one's own personal self, is stated.
Then, in order to show that "without becoming satisfied with just that much, that concentration should be developed further," "When, monk, your mind is internally steady and well-established, and arisen evil unwholesome mental states do not remain obsessing the mind, then, monk, you should train thus - 'The liberation of mind through friendliness will be developed by me, etc. thoroughly undertaken'" - thus, having increased the development by means of friendliness for him, again "When, monk, this concentration has been thus developed and cultivated, then you, monk, should develop this concentration with applied and sustained thought" and so on was stated. Its meaning is - When, monk, this root concentration has been thus developed by means of friendliness, then you, without becoming satisfied with even just that much, bringing this root concentration to the meditative absorptions of the fourfold and fivefold systems in other objects as well, should develop it by the method beginning with "with applied and sustained thought."
Having said thus, however, showing that he should also practise the development of the meditative absorptions of the fourfold and fivefold systems in other objects preceded by the remaining divine abidings, he said beginning with "When, monk, this concentration has been thus developed and well developed, then, monk, you should train thus - 'The liberation of mind through compassion.'" Having thus shown the development of the meditative absorptions of the fourfold and fivefold systems preceded by friendliness, again in order to show that preceded by observation of the body and so on, having said "When, monk, this concentration has been thus developed and well developed, then, monk, you should train thus - 'observing the body in the body'" and so on, he said beginning with "When, monk, this concentration has been thus developed and well developed, then you, monk, wherever you go." Therein, "gagghasi" means you will go. "Comfortably" - by this he shows arahantship. For indeed one who has attained arahantship dwells comfortably in all postures.
4.
Commentary on the Gayāsīsa Discourse
64. "In the fourth, he said this" means in order to announce to the community of monks the thought that had arisen on his ground of striving - he spoke the statement beginning with "Formerly I, monks." "Light" means the light of the knowledge of the divine eye. "Knowledge and vision" means the vision reckoned as the knowledge that constitutes the divine eye. "Previously dwelt together" means previously lived together. In this discourse, however, these eight knowledges have come in the Pāḷi text itself - namely, the knowledge of the divine eye, the knowledge of various kinds of supernormal power, the knowledge of others' mental states, the knowledge of rebirth according to beings' actions, the knowledge of future events, the knowledge of present events, the knowledge of past events, and the knowledge of recollecting past lives. But by one who speaks having combined together with those the insight knowledges, the four path knowledges, the four fruition knowledges, the four reviewing knowledges, the four analytical knowledges, and the six kinds of knowledge not shared with others - thus this discourse is indeed spoken.
5.
Commentary on the Bases of Overcoming Discourse
65. In the fifth, "bases of overcoming" means causes of overcoming. What do they overcome? Both opposing states and objects. For they overcome opposing states by way of being their counterpart, and objects by the person's superiority of knowledge. Now, in the terms beginning with "perceiving material forms internally," one is called a percipient of material forms internally by way of preliminary work on internal material form. For one doing the blue preliminary work internally does it on the head-hair, or on the bile, or on the pupil of the eye. One doing the yellow preliminary work does it on the fat, or on the skin, or on the palms of the hands and soles of the feet, or on the yellow place of the eyes. One doing the red preliminary work does it on the flesh, or on the blood, or on the tongue, or on the red place of the eyes. One doing the white preliminary work does it on the bone, or on the teeth, or on the nails, or on the white place of the eyes. But that is not deeply blue, deeply yellow, deeply red, or deeply white; it is simply impure.
"One sees forms externally" means for one whose preliminary work has arisen internally, but the sign is external, he, thus by way of the preliminary work internally and absorption externally, is said to be "perceiving material forms internally, one sees forms externally." "Limited" means not extended. "Beautiful or ugly" means whether they are beautiful or ugly, it should be understood that this basis of overcoming is stated only by way of the limited. "Having overcome them" means just as a person with an effective digestion, having obtained a ladleful of food, gathering it together thinking "Is there anything here to eat?" makes it into just one mouthful, just so a person with superior knowledge, of clear knowledge, having overcome those forms thinking "Is there anything here to attain in this limited object? This is no burden for me," attains; the meaning is that right here, together with the arising of the sign, he reaches absorption. "I know, I see" - by this, his reflective attention is stated. And that is of one who has emerged from the attainment, not within the attainment. "One has this perception" means one has this perception both by way of the perception of reflective attention and by way of the perception of meditative absorption. For the perception of overcoming exists for him even within the attainment, but the perception of reflective attention is only for one who has emerged from the attainment.
"Immeasurable" means of extended measure; the meaning is great. "Having overcome" - but here, just as a man who eats much, having obtained one serving of food, does not see it as great, thinking "Let there be more too, let there be more too, what will this do for me?" just so a person with superior knowledge, of clear knowledge, having overcome them thinking "What is there here to attain? This is not immeasurable; there is no burden for me in producing unified focus of mind," attains; the meaning is that right here, together with the arising of the sign, he reaches absorption.
"Not perceiving material forms internally" means devoid of the perception of preliminary work on internal material form, either through not obtaining it or through not desiring it.
"One sees forms externally" means for one whose preliminary work and sign have both arisen externally, he, thus by way of the preliminary work externally and absorption externally, is said to be "not perceiving material forms internally, one sees forms externally." The remainder here is by the same method as stated for the fourth basis of overcoming. Now, among these four, the limited has come by way of the applied-thought temperament, the immeasurable by way of the delusion temperament, the beautiful by way of the hate temperament, and the ugly by way of the lust temperament. For these are suitable for those. And that suitability of theirs has been stated in the Visuddhimagga in the description of temperaments.
In the fifth basis of overcoming and so on, "blue" is said by way of all-inclusive classification. "Of blue colour" is by way of colour. "Of blue appearance" is by way of appearance. It means that with undiscernible openings and unmixed colours, having become uniformly blue only, they are seen. "Of blue lustre" - this, however, is said by way of light; the meaning is having blue light, endowed with blue radiance. By this he shows their thorough purity. For these bases of overcoming are stated by way of pure colour only. But here, the making of the kasiṇa, the preliminary work, and the procedure for absorption, beginning with "One who takes up the blue kasiṇa grasps the sign in blue, whether in a flower, or in a cloth, or in a colour element" - all this has been stated in detail in the Visuddhimagga itself.
6.
Commentary on the Deliverance Discourse
66. "Deliverances" - in what meaning are they deliverances? In the meaning of being intent upon. But what is this meaning of being intent upon? The meaning of being well released from opposing states, and the meaning of being well released by way of delight in the object - like the lying down of a child with relaxed major and minor limbs on the father's lap, it is occurrence in the object through the state of being unrestrained and without apprehension - thus it has been said. But this meaning is not present in the last deliverance; it is present in the former deliverances.
"One who is material sees forms" - here, the fine-material meditative absorption produced internally by way of the blue kasiṇa and so on among head-hair and so on is materiality; one who has that is "material." Externally too, one sees forms such as the blue kasiṇa and so on with the eye of meditative absorption. By this, the four fine-material-sphere meditative absorptions of a person who has produced meditative absorption based on kasiṇas that are both internal and external are shown. "Not perceiving material forms internally" means internally not a percipient of material forms; the meaning is one who has not produced fine-material-sphere meditative absorption based on one's own head-hair and so on. By this, the fine-material-sphere meditative absorptions of one who, having done the preliminary work externally, has produced meditative absorption only externally, are shown.
"One is intent only upon the beautiful" - by this, meditative absorptions based on well-purified colour kasiṇas such as blue and so on are shown. Therein, although within absorption there is no reflective attention as "beautiful," yet whoever dwells having made a well-purified, beautiful kasiṇa as the object, since he comes to the point where it should be said "he is intent upon the beautiful," therefore the teaching was given thus. But in the Paṭisambhidāmagga -
"How is 'one is intent only upon the beautiful' a deliverance? Here a monk, with a mind accompanied by friendliness, one direction, etc. dwells. Because of having developed friendliness, beings are not disagreeable. With a mind accompanied by compassion, etc. With a mind accompanied by altruistic joy, etc. With a mind accompanied by equanimity, one direction, etc. dwells. Because of having developed equanimity, beings are not disagreeable. Thus 'one is intent only upon the beautiful' is a deliverance" - thus it was said.
Regarding what should be said concerning "with the complete transcendence of perceptions of material form" and so on, that has been stated in the Visuddhimagga itself. "This is the eighth deliverance" - this, because of the complete relinquishment and liberation of the four aggregates in every respect, is called the eighth, the highest deliverance.
7-8.
Commentary on the Ignoble Statements Discourse
67-68. In the seventh, "ignoble statements" means not noble talk, talk with fault. The volitions by which they express those statements - this is the name for those. In the eighth, the meaning should be understood by the method opposite to what was stated.
9.
Commentary on the Assembly Discourse
69. In the ninth, "the assembly of nobles" means the gathering, the meeting of the assemblies of nobles. This same method applies everywhere. "Many hundreds of assemblies of nobles" means similar to the meeting with Bimbisāra, the meeting with relatives, the meeting with the Licchavis, and so on; it is obtained even in other world-systems. "Previously conversed" means conversation and talk had been done before. "Discussion" means discussion on the Teaching too had been previously engaged in. "Whatever their appearance" means they may be fair-skinned, dark-skinned, or of tawny complexion, but the Teacher was of golden colour. But this was said with reference to bodily form. And only the bodily form of those appears to them. But the Blessed One does not become like a barbarian, nor adorned with jewelled earrings; he sits only in the appearance of a Buddha. They too see only a form similar to their own. "Whatever their voice" means they may have broken voices, or croaking voices, or voices like crows, but the Teacher had only a voice like Brahmā. But this was said with reference to a different language. For even if the Teacher speaks while seated on the royal throne, they think "Today the king speaks sweetly." But when the Blessed One has departed after speaking, upon seeing the king who has come again, the inquiry arises "Who indeed was that?" Therein, "who indeed was that" means: "In this place, the one who was just now speaking in the Māgadhan language, in the Sinhalese language, in a sweet manner - who indeed has this one disappeared? Was it a god or a human being?" - even though investigating thus, they do not know. This is the meaning. For what purpose then does he teach the Teaching to those who do not know him? For the purpose of habituation. For the Teaching heard even in this way becomes a condition in the future; thus he teaches with regard to the future. The origination of "many hundreds of assemblies of brahmins" and so on should be understood by way of the meeting with Soṇadaṇḍa and so on, and also by way of other world-systems.
10.
Commentary on the Earthquake Discourse
70. In the tenth, "sitting cloth" means here a piece of leather is intended. "Udena shrine" means the monastery built at the dwelling place of the demon Udena is what is meant. The same method applies for Gotamaka and so on too. "Developed" means cultivated. "Cultivated" means done again and again. "Made a vehicle" means made like a yoked vehicle. "Made a foundation" means made like a foundation in the meaning of a support. "Established" means determined. "Accumulated" means heaped up on all sides, well cultivated. "Well undertaken" means thoroughly undertaken.
Having thus spoken in an unspecified manner, then specifying and showing, he said beginning with "of the Truth-finder, indeed" and so on. Here, "a cosmic cycle" means a duration of life. Whatever the life-span of human beings is at any given time, he could remain fulfilling that completely. "Or the remainder of a cosmic cycle" means exceeding the stated hundred years by "a little more." But the Elder Mahāsīva said - "For Buddhas there is no thundering in an impossibility; by attaining again and again and suppressing the death-bordering feeling, he could remain for this very fortunate cosmic cycle. But why did he not remain? The clung-to body is indeed overcome by broken teeth and so on, and Buddhas, without reaching the state of broken teeth and so on, attain final Nibbāna in the fifth portion of the life-span, at a time when they are still dear and agreeable to many people. And when the great disciples who had awakened following the Buddha have attained final Nibbāna, he would have to remain like a single stump, or with a retinue of young novices; then he would incur the state of being despised, thinking 'Alas, the assembly of the Buddhas!' Therefore he did not remain." Even though this was said, what is however called "duration of life" - this alone is what is defined in the commentary.
In "as his mind was possessed by Māra" (yathā taṃ mārena pariyuṭṭhitacitto), here "taṃ" is merely a particle. Just as any other worldling whose mind was possessed by Māra, whose mind was overwhelmed, would not be able to penetrate it, even so he was not able to penetrate it - this is the meaning. For Māra pervades the mind of one for whom all twelve illusions are entirely not abandoned. And four illusions were not abandoned in the Elder; therefore Māra pervaded his mind. But what does he do when effecting the prepossession of the mind? He shows a frightful visual object or makes heard a sound as object. Thereupon beings, having seen or heard that, giving up mindfulness, become open-mouthed; having inserted his hand through their mouths, he crushes their hearts; thereupon they remain as though unconscious. But would he be able to insert his hand through the Elder's mouth? However, he showed a frightful object. Having seen that, the Elder did not penetrate the sign and indication. The Blessed One, though already knowing, for what purpose did he address him up to the third time? For the purpose of reducing sorrow by attributing fault, saying "this is your wrong-doing, this is your failure," when later he would request "Let the Blessed One remain, venerable sir."
"Māra the Evil One" - here, one who kills by urging beings towards harm, thus he is "Māra." "The Evil One" is a synonym for that very one. For he is called "the Evil One" because of being endowed with evil qualities. The Dark One, the Ender, Namuci, the Kinsman of the Heedless - these too are names of that very one. "For this speech was spoken" - for this one, having come to the seat of enlightenment itself in the eighth week after the Blessed One's attainment of highest enlightenment, having said "Blessed One, the purpose for which the perfections were fulfilled by you, that purpose has been reached by you, the knowledge of omniscience has been penetrated, what is there for you in wandering about the world?" just as today, in the very same way requested "Let the Blessed One now attain final Nibbāna, venerable sir." And the Blessed One, having said "I will not yet" and so on, rejected it. With reference to that - He said beginning with "For this speech was spoken, venerable sir."
Therein, "learned" means learned by means of the path, likewise "disciplined," likewise "confident." "Very learned" means they are very learned because much has been learnt by them by means of the three Canons. "Bearing that very Teaching" means bearers of the Teaching. Or alternatively, very learned in the Scriptures and very learned in penetration. "Bearers of the Teaching" because of bearing the teachings of the Scriptures and penetration themselves - thus the meaning here should be understood. "Practicing in accordance with the Teaching" means practicing the teaching of insight, which is in conformity with the noble Teaching. "Practicing properly" means practicing a befitting practice. "Living in conformity with the Teaching" means habitually practising in conformity with the Teaching. "Their own teacher's doctrine" means the doctrine of one's own teacher. "Will tell" and so on - all are synonyms of one another. "With reason" means with a statement that has grounds and has cause. "With the wondrous effect of liberation" means until they will teach the Teaching having made it leading to liberation.
"Holy life" means the entire holy life of the Dispensation included in the threefold training. "Successful" means prosperous by means of the enjoyment of meditative absorption. "Prosperous" means having reached growth, like a tree fully in fruit and blossom, by means of the achievement of direct knowledge. "Widespread" means extended, by means of being established in each and every region. "Known to many" means known by many, penetrated by means of the full realisation of the multitude. "Become widespread" means having attained a state of broadness in every respect. How? "Well proclaimed among gods and humans" means the meaning is that it is well proclaimed by all whatever intelligent gods and humans there are. "Be at ease" means free from attachment. For you, Evil One, from the eighth week onwards wandered about crying out "Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna." He says: from today onwards, be without endeavour; do not make effort for the purpose of my final Nibbāna.
"Mindful and fully aware, relinquished the life principle" means having well established mindfulness, having discerned with knowledge, he gave up, abandoned the life principle. Therein, the Blessed One did not relinquish the life principle like a clod of earth with the hand; but rather, having attained the fruition attainment for just three months, he produced the thought "Beyond that I shall not attain." With reference to that it was said "relinquished." "Ussajī" is also a reading. "Great earthquake" means a great trembling of the earth. At that time, it is said, the ten-thousandfold world system trembled. "Terrifying" means fear-producing. "And the divine drums resounded" means the divine drums resounded, the rain god thundered with dry thunder, untimely lightning flashes went forth, momentary rain fell - thus it has been said.
"Uttered an inspired utterance" - why did he utter it? Someone might say "The Blessed One, having been followed from behind again and again, troubled by 'Let him attain final Nibbāna, venerable sir,' gave up the life principle out of fear" - may there be no occasion for that; for one who is frightened there is no such thing as an inspired utterance - thus he uttered an inspired utterance released by the force of joy.
Therein, "measurable" means weighed and defined because of being evident to all, even dogs and jackals and so on. What is that? Sensual-sphere action. Not measurable, or there is no other mundane action similar to the measurable - thus "immeasurable." What is that? Exalted action. Or alternatively, sensual-sphere and fine-material-sphere is measurable, immaterial-sphere is immeasurable. Or that of little result is measurable, that of much result is immeasurable. "Origination" means being the cause of origination, making a heap, making a mass - this is the meaning. "Activity of becoming" means that which produces renewed becoming. "Relinquished" means gave up. "Sage" means the Buddha-sage. "Delighting internally" means delighting internally by oneself. "Concentrated" means concentrated by means of access and absorption concentration. "Broke through like armour" means he broke through like armour. "Self-existence" means the mental defilement arisen in oneself. This is what is meant - He relinquished the mundane action reckoned as measurable and immeasurable, which had obtained the name "origination" in the sense of having result, and "activity of becoming" in the sense of producing becoming; and like a great warrior at the forefront of battle breaks through armour, having been delighting internally and concentrated, he broke through the self-arisen mental defilement.
Or alternatively, "measurable" means weighing, determining. "And the immeasurable origination" means Nibbāna and origination. "Activity of becoming" means action leading to existence. "The sage relinquished" means the Buddha-sage, weighing by the method beginning with "the five aggregates are impermanent, the cessation of the five aggregates is Nibbāna, which is permanent," having seen the danger in existence and the benefit in Nibbāna, relinquished that action of the activity of becoming which is the root of the aggregates, by the noble path that brings about the elimination of action, as stated thus "it leads to the elimination of action." How? Delighting internally, concentrated, he broke through self-existence like armour. For he, delighting internally by means of insight, concentrated by means of serenity - thus, beginning from the preliminary stage, by the power of serenity and insight, he broke through the entire net of mental defilements that had stood enveloping individuality like armour, and which had obtained the name "self-existence" because of originating in oneself. And through the absence of mental defilements, the action already done, being incapable of producing rebirth-linking, is called relinquished - thus through the abandoning of mental defilements he abandoned action. And for one whose mental defilements have been abandoned there is no fear; therefore, being fearless, he relinquished the life principle, and it should be understood that he uttered the inspired utterance for the purpose of making known his fearless state.
"When great winds blow" means at whatever time or in whatever time great winds blow. "Blow" means winds called lifting winds arise; those, blowing, break off the water-sustaining wind that is nine hundred thousand yojanas plus sixty thousand in thickness; thereupon the water falls down into space, and as that falls down, the earth falls down; again the wind, by its own power, binds and holds the water as if in a bellows; thereupon the water rises up, and as that rises up, the earth rises up. Thus the water, having been caused to tremble, causes the earth to tremble. And this trembling occurs even up to the present day, but due to the great size, the sinking down and rising up is not discerned.
"Of great supernormal power, of great might" means of great supernormal power because of the greatness of what succeeds, of great might because of the greatness of what is to be experienced. "Limited" means weak. "Immeasurable" means powerful. "He causes this earth to tremble" means he causes the earth to tremble having produced supernormal power, either causing agitation like Mahāmoggallāna, or investigating like the novice Saṅgharakkhita, the nephew of the Elder Mahānāga. "Quakes" means trembles all around. "Shakes" is a synonym for that very thing. Thus, among these eight earthquakes, the first is through the disturbance of the elements, the second through the power of supernormal power, the third and fourth through the power of merit, the fifth through the power of knowledge, the sixth by way of giving applause, the seventh through the intrinsic nature of compassion, and the eighth through lamentation. When the Great Being was descending into his mother's womb and when emerging from it, the earth trembled through the power of his merit; at the full enlightenment, having been struck by the power of knowledge, it trembled; at the turning of the wheel of the Teaching, established in the state of applause, giving applause, it trembled; at the relinquishing of the life principle, established in its own nature of compassion, unable to endure the agitation of mind, it trembled; at the final Nibbāna, having been overwhelmed by the force of lamentation, it trembled. But this meaning should be understood by way of the earth deity. For the great primary earth, however, this does not apply, because it is without consciousness. The remainder is of manifest meaning everywhere.
The Chapter on Earthquakes is the seventh.