16.
The Book of the Twenties
1.
Commentary on the Verses of the Elder Adhimutta
705-725. In the Twentieth Nipāta, the verses beginning with "Whether for sacrifice" and so on are those of the Venerable Elder Apara Adhimutta. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds in this and that existence, in the time of the Blessed One Atthadassī, having been reborn in a family accomplished in wealth, having attained discretion, when the Teacher had attained final Nibbāna, attending on the Community of monks, he carried on great gifts. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn in the womb of the sister of the Venerable Elder Saṃkicca. His name was Adhimutta Tissa. He, having come of age, having gone forth in the presence of the maternal uncle elder, doing the work of insight, while still established on the plane of a novice, attained arahantship. Therefore it was said in the Apadāna -
I attended on the Community of monks, with a clear mind.
Having made a pavilion of sugar-cane, I fed the highest Community.
I overcome all beings, this is the fruit of meritorious action.
I do not know of an unfortunate realm, this is the fruit of the gift of sugar-cane.
But having attained arahantship, spending his time in the happiness of meditative attainment, wishing for full ordination, thinking "I shall ask permission of my mother," while going to the presence of his mother, on the road he met with five hundred thieves who were wandering in search of meat for the purpose of making an oblation to a deity. And the thieves seized him, thinking "He will be an offering to the deity." He, even though seized by the thieves, fearless and unfrightened, stood with a clear face as before. Having seen him, the chief of the thieves, with a mind of wonder and amazement arisen, praising him -
705.
For the remainder there is fear, they tremble and they wail.
706.
Why do you not lament, in such great peril?" He spoke two verses.
Therein, "for the purpose of sacrifice" means for the purpose of sacrificing, or for the purpose of making an oblation to deities. The word "vā" has the meaning of alternative. "For the purpose of wealth" means for the purpose of seizing property. "Those whom we killed before" means those beings whom we formerly killed. For this is a present tense expression used in a past sense. "Avase" means having made them without a master, without an owner. "Ta" means of them. Some also read "avasesa." Among those seized by us, setting aside that one, for the remainder; or this itself is the reading. "There is fear" means there is fear of death. By which they tremble and wail - they tremble with terror of mind, and they wail saying such things as "Master, we will give you this and that, we will become your slaves."
"Of that you" means you who are threatened by us who desire to deprive you of life for the purpose of an oblation to a deity, with raised swords - of that you. "State of fear" means the state of being frightened; the meaning is fear. "Your beauty becomes even more clear" means even beyond your natural complexion, your facial complexion becomes bright. It is said that at that time there arose in the Elder lofty joy and pleasure, thinking "If these ones will kill me, right now I shall attain final Nibbāna by non-clinging, and the burden of suffering will depart." "In such great peril" means when such a great fear of death has arisen. Or this is a locative expression used in the sense of cause.
Now the Elder, teaching the Dhamma by way of giving a reply to the bandit chief -
707.
All fears have been surpassed, for one whose mental fetters are eliminated indeed.
708.
There is no fear in death, just as in the laying down of a burden.
709.
There is no fear for me in death, as in the elimination of diseases.
710.
Existences have been seen as without gratification, like poison drunk and then vomited out.
711.
He is satisfied at the exhaustion of life, like one released from a place of execution.
712.
Freed as from a blazing house, he does not grieve at death.
713.
All this is without a lord, thus was said by the great sage.
714.
Does not grasp any existence, like a red-hot iron ball.
715.
Activities will disappear, what lamentation is there for that?
716.
For one seeing as it really is, there is no fear, headman.
717.
He, not finding selfish attachment, does not grieve thinking 'I have not'."
718.
This body will break up, and another will not come to be.
719.
On that account, there will be no hate or affection in me."
He spoke these verses.
720.
Having put down their knives, the young men said this.
This is a verse spoken by the compilers of the recitation. Hereafter, the three verses of speech and reply between the thieves and the elder -
721.
Having come to whose teaching, is that freedom from sorrow obtained?
722.
The greatly compassionate Teacher, the physician of the whole world.
723.
Having come to his teaching, that freedom from sorrow is obtained.
724.
Some desisted from that deed, and some delighted in the going forth.
725.
With elated minds, glad, with faculties developed, they attained the unconditioned state of Nibbāna."
These too are verses spoken by the compilers of the recitation.
Therein, "there is no mental suffering, for one without expectance, headman" means: headman, for one without expectance such as me, due to the absence of longing, that is, craving, mental suffering, that is, displeasure - like pus whose intrinsic nature is blood - does not exist; by the indication of the absence of displeasure, he declares the absence of fear. Therefore he said "all fears have been surpassed." "All fears have been surpassed" means for the arahant whose mental fetters are eliminated, the twenty-five great fears and all other fears too have definitely been surpassed, passed, departed - this is the meaning.
"When phenomena have been seen as they really are" means when the phenomena of the four truths have been seen as they really are by path wisdom by way of full understanding, abandoning, realisation, and meditative development. "In death" means because of death. "Just as in the laying down of a burden" means just as some person, sinking under a great heavy burden placed on his head, does not fear its laying down, its removal - thus it is the same here - this is the meaning. For this was said by the Blessed One -
Taking up the burden is suffering in the world, laying down the burden is happiness."
"Well practised" means well conducted. "Holy life" means the holy life of the Dispensation included in the threefold training. For that very reason, "and the path too has been well developed" means the noble eightfold path too has been properly developed. "As in the elimination of diseases" means just as for one afflicted, overpowered by many diseases, at the elimination of diseases there is only joy and pleasure, so too at the elimination of the disease of the aggregates, in death, there is no fear for one such as me.
"Existences have been seen as without gratification" means overpowered by the three kinds of suffering, burning with the eleven fires, the three existences are without gratification, devoid of gratification, seen by me. "Like poison drunk and then vomited out" means just as having drunk poison through negligence, it is vomited out by such an effort - so there is no fear for me in death - this is the meaning.
"Like one released from a place of execution" means just as one led by thieves to a place of execution for the purpose of killing, released from there by some means, is full of mirth; so too, because of having gone to the far shore of the round of rebirths, to Nibbāna, he is one who has gone beyond; without clinging to any of the four kinds of clinging; because of having accomplished the sixteen functions of full understanding and so on, one whose obligations are fulfilled; without mental corruptions, free from the mental corruption of sensuality and so on; because of the exhaustion of life, because of the exhaustion of life, he is satisfied and pleased.
"Highest" means foremost. "The nature of phenomena" means the intrinsic nature of phenomena. When arahantship is accomplished, the state of such-likeness towards desirable things and so on, because of the accomplishment. "In the entire world" means even in the entire world, even in the world endowed with long life, happiness, abundance, and so on. "Without need" means without attachment. "Freed as from a blazing house" means just as some person, having escaped from a house blazing and burning on all sides, does not grieve on account of that escape; so too one who has eliminated the mental corruptions does not grieve on account of death.
"Whatever there is that has come together" means whatever in this world there is, exists, is found that has come together - a meeting, a combination with beings or with activities. "Conditioned" is also a reading; its meaning is whatever is made by conditions having come together and combined, dependently arisen. "Or existence wherever it is obtained" means in whatever order of beings whatever becoming of rebirth is obtained. "All this is without a lord" means all this is devoid of a lord; herein it is not possible for anyone to exercise sovereignty saying "May it be so." "Thus was said by the great sage" means thus was said by the great sage, the One Enlightened by himself: "All phenomena are non-self." Therefore, the explanation is: one who understands "this is without a lord" does not grieve at death.
"Does not grasp any existence" means whatever noble disciple, just as taught by the Buddha, the Blessed One, by the method beginning with "all activities are impermanent," so he understands that threefold existence with path wisdom accompanied by insight wisdom. Just as some person desiring happiness does not grasp with his hand an iron ball heated all day, so he does not grasp any existence whether small or great; the meaning is he does not make craving therein.
"'I was' does not occur to me" means "In the past course of time I was such" - by the power of the view of self, there is no occurrence of consciousness for me, because wrong view has been properly removed and because the intrinsic nature of phenomena has been well seen. "'I shall be' does not occur to me" means for that very reason, "In the future course of time, how indeed shall I be, how might I become" - thus too it does not occur to me. "Activities will disappear" means but rather this occurs: "There are merely activities proceeding according to conditions; herein there is no self or what belongs to a self whatsoever; and they indeed will disappear, will perish, will break up moment by moment." "What lamentation is there for that" means for one such as me seeing thus, what indeed is lamentation therein regarding what pertains to activities?
"Pure" means solely, unmixed with the substance of a self. "The arising of phenomena" means the arising of phenomena that are conditionally arisen phenomena - the mere occurrence of phenomena such as activities and so on through conditions such as ignorance and so on. "The continuity of activities" means the continuum of activities classified as mental defilements, kamma, and results. "For one seeing as it really is" means for one knowing as it really is with path wisdom together with insight.
"The world as similar to grass and wood" means just as when someone takes grass and wood that are unowned in the forest, it does not occur to another "This person is taking what belongs to me," so when he sees with wisdom the world of activities as similar to grass and wood because of being ownerless, he therein not finding selfish attachment - not finding, not obtaining, not making it. "I have not" means he does not grieve thinking "Indeed I was, that is no longer mine."
"I am dissatisfied with the body" means with this body that is coreless, that is oppressive, that is suffering, that is ungrateful, that has the intrinsic nature of being impure, foul-smelling, loathsome, and repulsive - I am dissatisfied; being disenchanted with this body, thus I stand. "I am not desirous of existence" means I am not desirous of any existence whatsoever; I do not aspire to any existence. "This body will break up" means this body of mine will now break up either by your effort or otherwise, elsewhere. "And another will not come to be" means another body will not come to be for me in the future, because of the absence of renewed existence.
"Whatever function you have with the body" means whatever use you have with this body, do that if you wish, if you wish. "Not on that account for me" means on that account, because of doing as you wish with this body, as the cause of doing. "Therein" means whether they do or do not do. "There will be no hate or affection" means in succession, aversion and attraction will not arise; the intention is because longing for one's own existence has been entirely abandoned. Even though aversion and attraction are absent on other accounts and elsewhere, the word "therein" is said by way of what has been attained on that account.
"Of that" means of the Elder Adhimutta. "That utterance" means having heard the utterance beginning with "there is no mental suffering" and so on, which illuminates the absence of fear and so on at death - for that very reason a wonderful, hair-raising utterance. "Young men" means thieves. For thieves are called "young men," as in such passages as "They encounter young men who had done their deed and those who had not done their deed" and so on.
"Having done what, venerable sir" means venerable sir, having done what ascetic practice. "Who is your teacher, and having come to whose teaching," exhortation, is this freedom from sorrow, the absence of sorrow at the time of death, obtained - they spoke this meaning, they said it by way of questioning, they uttered it.
Having heard that, the elder, giving them a reply, said beginning with "omniscient." Therein, "omniscient" means: through the achievement of the unobstructed knowledge, which is capable of awakening to all phenomena in every way without the instruction of others, whose functioning is dependent on wish - he knows all of the various kinds beginning with the past; thus, omniscient. By that very all-seeing eye, because of seeing all, he is all-seeing. That in which there is the unobstructed knowledge, that itself is the knowledge of omniscience; there is indeed no contradiction with the Pāḷi text on the knowledge not shared with others, because one and the same knowledge has been stated in two ways for the purpose of showing its nature as not shared with others by way of the arising of its domain. But what should be said here, that has been stated in detail in the Itivuttaka commentary itself; thus it should be understood by the very method stated there. The Conqueror because of victory over all five Māras; greatly compassionate because of being endowed with great compassion through the disposition of being intent upon all orders of beings divided into the classifications of low and so on; the Teacher because of instructing those amenable to instruction as is fitting through benefits pertaining to the present life, the future life, and the highest good; for that very reason the physician of the whole world because of treating the disease of mental defilements of the whole world; the One Enlightened by himself is my teacher - this is the explanation. "Leading to elimination" means leading to Nibbāna.
Thus, when the elder had made known the virtues of the Teacher and the Dispensation, some thieves, having gained faith, went forth, and some declared their state as lay followers. Making clear that meaning, the compilers of the Teaching spoke two verses beginning with "having heard, the thieves." Therein, "of the sage" means of the sage in the meaning of search for the training in higher morality and so on; of the Elder Adhimutta. "Having put down" means having abandoned. "Knives and weapons" means knives such as swords and so on, and weapons such as bows and quivers and so on. "And from that deed" means from that thievery.
"Having gone forth in the Fortunate One's Dispensation" means those thieves, having undertaken the going forth in the Dispensation of the Fortunate One, the Blessed One, through beautiful going and so on. "With elated minds" means through being endowed with rapture characterised by exultation, attained through the distinction of meditative development. "Glad" means having attained pleasure. "With faculties developed" means with developed faculties. "They touched" means they attained the unconditioned Nibbāna through the achievement of the highest path. It is said that Adhimutta, having made the thieves free from swerving, having left them right there, having gone to his mother's presence, having asked permission of his mother, having returned, having gone together with them to the presence of his preceptor, having given them the going forth, performed the full ordination. Then he taught them the meditation subject; they, before long, became established in arahantship. Therefore it was said "having gone forth, etc. unconditioned."
The commentary on the verses of the Elder Adhimutta is concluded.
2.
Commentary on the Verses of the Elder Pārāpariya
726-746. The verses beginning with "A thought arose for the ascetic" are those of the Venerable Elder Pārāpariya. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated wholesome action as a decisive support for the end of the round of rebirths in this and that existence, wandering only in fortunate destinations, in this arising of a Buddha, was reborn as the son of a certain wealthy brahmin in Sāvatthī. When he had come of age, his designation by clan was indeed "Pārāpariya." He, having learnt the three Vedas, attained accomplishment in the brahminical arts. One day, at the time of the Teacher's proclamation of the Teaching, having gone to the Jeta's Grove monastery, he sat down at the edge of the assembly. The Teacher, having observed his disposition, taught the Discourse on the Development of the Faculties. He, having heard that, having gained faith, went forth. Having learnt that discourse, he reflected upon its meaning. But as he reflected, this meaning will become evident in the verses themselves. He, thus reflecting, having established insight by way of the sense bases, before long attained arahantship. Afterwards, making known the manner of his own reflection -
726.
Sitting alone, secluded, a meditator.
727.
That one doing one's own function, should not vex anyone.
728.
Unguarded they are for harm, guarded they are for welfare.
729.
That one doing one's own function, should not vex anyone.
730.
Not seeing the danger, he is indeed not freed from suffering.
731.
Not seeing the danger, he is indeed not freed from suffering.
732.
He is not freed from suffering, infatuated with odours.
733.
Bound by craving for flavour, the heart does not understand.
734.
One lustful, because of lust, finds various suffering.
735.
From that, suffering follows him, from all these five.
736.
Made lovely by a skilled craftsman, adorned like a casket.
737.
Like a razor smeared with honey, licking it one does not understand.
738.
Filled with lust for a woman's odours, one finds various suffering.
739.
He who is able to make an obstruction to them is energetic.
740.
Even while delighting, he should do his function connected with the Teaching and welfare.
741.
Having thought "that is not a function," diligent and discerning.
742.
Having accepted that, one should practise it, for that indeed is the highest delight.
743.
Having killed, having slain, and having caused sorrow, whoever forcibly seizes from others.
744.
So too the skilled one destroys the faculties with the faculties themselves.
745.
Having killed five by five, the brahmin goes without trouble.
746.
In every respect completely, that man thrives in happiness." He spoke these verses.
Therein, "of the ascetic" means of one gone forth. "Ahū" means was. "Thought" means reflection on the Dhamma, examining the Dhamma. "Of Pārāpariya" means of one belonging to the Pārāpara clan. Some also read "Pārācariyassā." "Monk" means of one who habitually sees danger in the round of rebirths. "Alone" means without a companion; by this he shows bodily seclusion. "Of one who is secluded" means of one who has undertaken seclusion through the suppression of mental defilements by means of solitude; by this he shows mental seclusion. Therefore he said "a meditator." "A meditator" means of one who habitually meditates; the meaning is of one engaged in wise attention. All this the elder says making himself as if speaking of another.
By "What is the gradual progression" and so on, he shows that reflection. Therein, in the first verse firstly, "what is the gradual progression" means the gradual progression is the order of succession; what is the order of succession among the religious duties and conduct that will be stated progressively; the meaning is by what order of succession should they be practised. "What religious duty, what conduct for a person" means a person desiring welfare, what kind of morality and conduct - called "religious duty" in the sense of what should be undertaken - while practising, would be one doing one's own function, one doing what should be done, and would not vex any being, would not oppress; this is the meaning. One's own function is namely the ascetic practice, in brief morality, concentration, and wisdom; for one who is accomplishing that, there is not even a trifle of vexing others, because when that exists, the very state of being an ascetic would be absent.
As the Blessed One said - "For one who injures others is not one who has gone forth, one who vexes others is not an ascetic." And here, by the taking up of "religious duty," the morality of avoidance is taken up; by the taking up of "conduct," together with the morality of performance, since it is to be practised, meditative absorption, insight, and so on; therefore the morality of avoidance is the principal. And therein too, since when sense restraint is accomplished, all morality is well-protected and well-guarded, therefore, wishing to show the morality of sense restraint first, making clear the danger and benefit in the non-guarding and guarding of the faculties, he said beginning with "the faculties of human beings." Therein, "the faculties" is an indication of the phenomena to be guarded; therefore what is meant is the six faculties beginning with the eye and so on. "Of human beings" is an indication of the persons capable of guarding. "For welfare" means for benefit. "For harm" means for detriment. "Are" is the remainder of the expression. But how do those very same ones serve for welfare and for harm? He said beginning with "guarded" and so on. Its meaning is - For one whose faculties beginning with the eye are not closed by the door panel of mindfulness, because of being doors for the occurrence of evil mental states beginning with covetousness regarding forms and so on, they serve for detriment; because of the absence of that, they conduce to benefit.
"Guarding the faculties well" - since sense restraint when complete fulfils the accomplishment in morality, the accomplishment in morality when complete fulfils the accomplishment in concentration, the accomplishment in concentration when complete fulfils the accomplishment in wisdom, therefore, showing that the guarding of the faculties is indeed the root of the practice for one's own welfare, he said "guarding the faculties well." Guarding well with protection preceded by mindfulness, through wise attention guarding the faculties themselves first properly, closing them so that unwholesome thieves, having entered through those various doors, do not plunder the wholesome goods in the continuity of consciousness - this is the meaning. "Sārakkha" is said by making the prefix "saṃ" into its own form, as in "sārāgo" and so on. "Saṃrakkha" is also a reading. "And protecting the faculties" is a synonym for that very same thing; the purpose of the synonym should be understood by the very method stated in the commentary on the Netti. By this "that one doing one's own function," he shows the practice for one's own welfare; by this "should not vex anyone," the practice for the welfare of others; or alternatively, by both he shows the practice for one's own welfare alone, since non-vexing of others is also of the nature of the practice for one's own welfare. Or alternatively, by both terms too he shows the practice for one's own welfare, since for a worldling and a trainee, even the practice for the welfare of others is of the nature of the practice for one's own welfare.
Thus, having shown in brief the cleansing aspect - that guarded faculties are for welfare - but analysing and showing the defilement aspect - that unguarded faculties are for harm - he said beginning with "if the eye-faculty." Therein, "if the eye-faculty going towards forms, one does not restrain." "Not seeing the danger" means whoever, not restraining the eye-faculty going towards the visible form sense bases classified as blue, yellow, and so on, desirable and undesirable, proceeding according to its preference, not restraining, not warding off, if one is not one who sees the danger in such occurrence, if one does not see the danger, the fault, pertaining to the present life and pertaining to the future life. "Going, one should restrain, not seeing the escape" is also a reading. Therein, whoever, by the method stated as "in the seen there will be merely the seen," standing just at the mere seen, functioning in the visible form sense base by way of mindfulness and full awareness, is therein called one who sees the escape. By the reverse of what has been stated, one who does not see the escape should be understood. "He is indeed not freed from suffering" means such a person is indeed not freed from the suffering of the round of rebirths. And here, the non-restraining of the eye-faculty means the occurrence in such a way that evil mental states beginning with covetousness would flow in through that door; but that should be seen in meaning as the non-establishing of mindfulness and full awareness. The same method applies in the remaining faculties too. "Infatuated" means one who has fallen into infatuation through resolute craving. "Sour" means sour flavour. "The sweet portion" means the portion of sweet flavour. Likewise the bitter portion. "Recollecting" means reflecting upon each and every flavour by way of gratification. "Tied" means tied, bound by craving for flavour to each and every flavour. Some also read "gadhito"; the meaning is having fallen into greed. "The heart does not understand" means one does not know, does not observe the consciousness that arose at the moment of going forth and so on, thinking "I shall make an end of suffering"; bound by craving for flavour which crushes the heart, the interior, of the Dispensation, the blameless mental states, one does not understand, does not know, does not proceed - this is the meaning.
"Beautiful" means lovely. "Non-repulsive" means delightful, desirable. "Tangible objects" means contacts of the variety that are clung-to and not clung-to. "Lustful" means lustful through lust whose intrinsic nature is defilement. "Because of lust" means on account of lust. "Finds various suffering" means one obtains suffering of many kinds, both pertaining to the present life by way of the fever of lust and so on, and pertaining to the future life by way of the torment of hell and so on.
"The mind from these" means the mind and from these visual objects and so on, and from the varieties of mind-objects. "Him" means that person. "From all" means from all five as well. This is what is meant - Whatever person, the mind, the mind-door, from these aforesaid five phenomena beginning with visual objects and from the variety of mind-objects as well. Therein, he is unable to guard, to protect by the prevention of evil actions that would occur; therefore, because of his non-guarding, suffering on that account follows that person, goes after him; and following, it follows by all five beginning with visual objects together with the sixth object, by all that have become object-conditions. Here, the eye-faculty and the ear-faculty, because of their nature of apprehending what has not arrived, were spoken of as "going, not restraining"; the others, because of their nature of apprehending what has arrived, were spoken of by means of "if one indulges in odours" and so on. Moreover, therein it should be seen that because craving for flavour and craving for tangible objects are distinctively powerful for beings, it was said "bound by craving for flavour" and "remembering tangible objects."
Thus, having shown the suffering that arises on account of non-restraint through the six doors regarding the six objects for a person with unguarded doors, since this non-restraint occurs because of not comprehending the intrinsic nature of the body, therefore, investigating the intrinsic nature of the body, he spoke a pair of verses beginning with "filled with pus and blood." Its meaning is - This body by name is full, filled with pus and blood and with much other corpse-matter such as bile, phlegm and so on; this, made by a hero among men, a skilful master craftsman, is lovely, smooth, adorned with lac cosmetics and so on; but inside, filled with faeces and other impurities, like a casket charming only in its skin, deluding foolish people, it is bitter because of its nature as suffering and because of the torment of hell-suffering and so on; sweet in taste through the mere gratification that is groundless, arising from imagination, through its sweetness; binding to the dear through the very binding of the state of being dear arising from that; suffering because of being hard to bear and displeasing. The world, not comprehending, while experiencing great suffering through greed for gratification in such a body, greedy for sweetness, should be seen as like a man licking a razor's edge.
Now, these objects of the eye and so on, namely forms and so on, have been stated; showing that they are especially desirable for a man as bound to women, and therefore restraint should be exercised therein, he said beginning with "a woman's form." Therein, "a woman's form" means the colour reckoned as the visible form sense base originating from the four causes of a woman. Furthermore, whatever colour connected to the body of a woman's worn garment, or of ornaments, or of dyes and cosmetics and so on, or of worn garlands and so on, that serves as an object for a man's eye-consciousness - all this should be understood as "a woman's form" indeed. "A woman's voice" means the sounds of a woman's singing, talking, laughing, and weeping. Furthermore, even the sounds of a woman's worn garments, even of her worn ornaments, and also the sounds of bamboo flutes, lutes, conch shells, small drums and so on produced through a woman's effort - these should be understood as included here by the taking of "a woman's voice." All of this pulls a man's mind. "A woman's flavour" however is stated in the Pāḷi text by way of the flavour sense base originating from the four causes. Some say that by way of a woman's obedient service and so on, the flavour of her presence and the flavour of her enjoyment constitute "a woman's flavour." But whatever flavour of a woman's lips, flesh, saliva smeared with spittle and so on, and whatever flavour of rice gruel, food and so on given by her to a man - all this should be understood as "a woman's flavour" indeed. And regarding tangible objects too, a woman's bodily contact, and the contact of garments, ornaments, garlands and so on mounted on a woman's body, should be understood as "a woman's tangible object" indeed. And here, for those whose reading is "a woman's form, a woman's voice," the inclusion of a woman's flavour should be seen by the word "also." "In a woman's odours" means in the odour sense bases originating from the four causes of a woman. A woman's bodily odour is indeed a foul smell. For some women smell like horses, some smell like rams, some smell of sweat, some smell of blood; yet even so, the blindly foolish one finds pleasure in them. But from the body of a universal monarch's woman treasure the fragrance of sandalwood wafts, and from her mouth the fragrance of waterlilies; this does not belong to all women. Therefore, the adventitious odour of anointing and so on that has mounted on a woman's body should be understood as "a woman's odour." "Filled with lust" means thoroughly lustful, bound, infatuated; and this term should be connected with "a woman's form" and so on as well. "Finds various suffering" means on account of lust for a woman's form and so on, one obtains suffering of many kinds, pertaining to the present life by way of murder, imprisonment and so on, and pertaining to the future life by way of the fivefold bondage and so on.
"All the streams of a woman" means all the objects such as visible form and so on of a woman, all without remainder, the five streams of craving flow. "In the five" means in the five doors of a man. "Of them" means of those five streams. "Obstruction" means restriction; whoever is able, having established mindfulness and full awareness so that non-restraint does not arise, to set restraint going, he is energetic, putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states - this is the meaning.
Having thus shown the practice of one gone forth regarding the resort of visible form and so on, now in order to show that of the householder, "he is beneficial" and so on was stated. Therein, "he is beneficial, he is righteous, he is skilled, he is discerning" means that person in this world is beneficial, wise, established in the Teaching, skilled in the Teaching, adept in the Teaching, or not lazy, discerning - thus he is called one who is skilled in what should be done. "Even while delighting, he should do his function connected with the Teaching and welfare" means even while delighting in the delight of the household, that which is connected with the Teaching and welfare, not departing from the Teaching and from welfare, each and every thing that should be done. He should do the production of unarisen wealth, the preservation of arisen wealth, and the enjoyment thereof, mutually without opposition, mutually without obstruction; he should engage in the threefold group of welfare - this is the intention. And this method is stated by way of those for whom it operates by way of the threefold group of welfare without opposition to right practice, like the great King Bimbisāra and so on, by way of them. It should be seen as not by way of just anyone whatsoever.
"And then he sinks what is connected" means if, having grasped the welfare pertaining to the present life that is well established in this world, one is established therein. "He should avoid the function that is useless" means a function devoid of welfare pertaining to the future life and connected with harm, even if one should give up, should abandon. "Having thought 'that is not a function,' diligent and discerning" means diligent through the continuous presence of mindfulness, discerning through the arising of the wisdom of examination, having thought "that function connected with harm should not be done by me," one should avoid it.
But having avoided, whatever is connected with benefit, and whatever delight is directed to the Teaching. "Having accepted that, one should practise it" means whatever is connected with benefit and welfare by way of the distinction of pertaining to the present life and pertaining to the future life, bringing welfare to both, and whatever delight directed to highly wholesome mental states, accompanied by serenity and insight meditation, having rightly taken up both of those, having made them one's possession, one should practise. Because of the statement "Delight in the Teaching conquers all delights," for that is assuredly called the highest delight because of leading to the highest goal.
But that which was said to be a useless function connected with sensual delight, in order to show its nature of being connected with harm, "by high and low" and so on was stated. Therein, "by high and low" means by both great and small. "By means" means by methods. "Wishes to overcome others" means he wishes to take away what belongs to others, or he in every way diminishes others, defeats them; having killed, having slain, and having caused sorrow, whoever forcibly seizes from others. This is what is meant - Whatever person, on account of sensual pleasures, killing others, slaying, causing sorrow, striving to carry away what belongs to others by various methods such as housebreaking, scaling walls, and forcible seizure and so on, commits an act of violence, seizes, wishes to conquer, diminishes others by way of their property - his function, dependent on sensual delight, connected with harm, is absolutely base. By this, from its opposite, he makes clear the absolutely highest nature of the delight directed to the Teaching.
Now, that which was stated as the obstruction of the faculties, "he who is able to make an obstruction to them," explaining that together with the method, he said "just as a powerful man, while planing, knocks out a peg with a peg." Just as a powerful carpenter, endowed with bodily strength and the power of knowledge, wishing to remove a peg lodged in a piece of timber, striking it with a stronger peg, removes it from there, so a skilful monk, wishing to strike down the faculties beginning with the eye by the power of insight, strikes them down by means of the faculties themselves.
"But by which ones?" - he said "faith" and so on. Its meaning is - Developing and increasing faith having the characteristic of decision, energy having the characteristic of exertion, concentration having the characteristic of non-distraction, mindfulness having the characteristic of establishing, and wisdom having the characteristic of seeing - these five faculties too which ripen liberation - by these five faculties, having struck down the five faculties beginning with the eye by the destruction of their being doors for the arising of mental defilements such as attraction, aversion, and so on, having completely cut off by the noble path the mental defilements that are their decisive supports, for that very reason, free from trouble, free from suffering, the brahmin goes to, approaches, nothing other than the final Nibbāna without residue of clinging.
"He is beneficial" means that aforesaid brahmin is beneficial because of being endowed with the highest goal, righteous because of being established in the teachings that lead to that attainment. In every way completely, by a method without remainder, having carried out without remainder the instruction that constitutes the word of the Buddha, the Blessed One, having proceeded in accordance with the advice, he is established. For that very reason, that man, the highest person, thrives in, develops, and increases the happiness of Nibbāna.
Thus, because the elder made known his practice by means of elucidating the manner of his own reflection, this itself should be seen as his declaration of final liberating knowledge.
The commentary on the verses of the Elder Pārāpariya is concluded.
3.
Commentary on the Verses of the Elder Telakāni
747-768. "For a long time indeed, ardent" and so on are the verses of the Venerable Elder Telakāni. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in this arising of a Buddha, even before the Teacher's birth, having been reborn in a certain brahmin family in Sāvatthī, having received the name Telakāni, having come of age, because of being accomplished in the supporting conditions, being disgusted with sensual pleasures, having abandoned the household life, having gone forth into the going forth of a wandering ascetic, with a disposition towards the end of the round of rebirths, pursuing the quest for deliverance by such means as "Who has gone beyond in the world," having approached those various ascetics and brahmins, he asks a question; they are not able to answer. He, with his mind unsatisfied by that, wanders about. Then, when our Blessed One had arisen in the world and had set in motion the excellent wheel of the Teaching, while he was working for the welfare of the world, one day, having approached the Teacher, having heard the Teaching, having gained faith, having gone forth, doing the work of insight, before long he became established in arahantship. He, one day, seated together with monks, having reviewed the distinction he had attained, following that accordingly, having recollected his own practice, relating all of that to the monks -
747.
I did not obtain tranquillity of mind, asking ascetics and brahmins.
748.
Whose teaching shall I accept, the cognition of ultimate reality?
749.
Bound by Mahinda's snare, just as the titan Vepacitti.
750.
Who in the world, releasing my bond, will make known the highest enlightenment?
751.
Whose teaching shall I accept, the sweeping away of ageing and death?
752.
With a mind obstinate through wrath, torn apart by craving.
753.
See the strong one in the breast, if it remains having pierced through.
754.
Pierced by that I tremble, like a leaf stirred by the wind.
755.
The body with six sense bases of contact, where it always moves.
756.
Not with a different probe or knife, nor treated by another.
757.
Without harming all my limbs, will pull out the dart for me?
758.
To me who has fallen into the deep, may he show dry land and a hand.
759.
Spread with deceit, envy, vehemence, sloth and torpor.
760.
Thoughts dependent on lust carry along one of wrong view like great torrents.
761.
Who could restrain those streams, who indeed will cut that creeper?
762.
Let not the mind-made stream suddenly cut you down like a tree.
763.
The Teacher, a shelter, with wisdom as his weapon, attended by the community of sages.
764.
He gave to me who was being swept away, and said to me "Do not fear."
765.
That generation taking delight in identity, which formerly I had imagined.
766.
Not having fixed upon a self, I saw the highest ford.
767.
For the non-occurrence of these, he taught the highest path.
768.
The Buddha dispelled my mental knot, the one who washes away the poison of defilement." He spoke these verses.
Therein, "for a long time indeed" means for a long time indeed. "Ardent" means possessing energy, putting forth strenuous energy in the quest for the teaching of deliverance. "Reflecting on the Teaching" means pondering over and seeking the teaching of liberation, thinking "What kind indeed is the teaching of deliverance, and how is it to be attained?" "I did not obtain tranquillity of mind, asking ascetics and brahmins" means asking those various ascetics and brahmins of different sects about the teaching of liberation, he did not obtain, did not attain the noble teaching that is tranquillity, that has become appeasement, that is the release from the suffering of the round of rebirths, for the mind whose intrinsic nature is unpeaceful - this is the meaning.
"Who has gone beyond" and so on is the showing of the manner of questioning. Therein, "who has gone beyond in the world" means among the ascetics and brahmins in this world who profess to be founders of sects, who indeed has gone to the beyond of the round of rebirths, to Nibbāna. "Who has attained what is grounded upon the Deathless" means who has attained, obtained the path of deliverance having Nibbāna as its support - this is the meaning. "Whose teaching shall I accept" means whose teaching of exhortation, whether of an ascetic or a brahmin, shall I receive and proceed upon. "The cognition of ultimate reality" means the cognition of ultimate reality, declaring the non-reversed occurrence and cessation - this is the meaning.
"I was caught inside by the hook" means "hook" is called wrong view because of the crookedness of mind, or all mental defilements; "inside" however means inside the hook of the heart, or there was the crookedness of mental defilements gone inside the heart - this is the meaning. "Like a fish swallowing bait" means like a fish eating, consuming bait; the intention is like a fish that has swallowed the hook. "Bound by Mahinda's snare, just as the titan Vepacitti" means just as Vepacitti, the lord of titans, bound by the snare of Mahinda, that is Sakka, dwelling without freedom, having reached great suffering, so I formerly was bound by the snare of mental defilements, dwelling without freedom, having reached great suffering - this is the intention.
"I pull" means I drag. "It" means the snare of mental defilements. "I do not release" means I do not set free. "From this sorrow and lamentation" means from this round of sorrow and lamentation. This is what is meant - Just as a deer or a pig bound by a snare, not knowing the means of release, struggling and pulling at it, makes the bondage firm, so I formerly, caught by the snare of mental defilements, not knowing the means of release, struggling by way of bodily volition and so on, did not release it; on the contrary, making it firm, through sorrow and so on I only reached further mental defilement. "Who in the world, releasing my bond, will make known the highest enlightenment" means who will make known to me, will declare the path of deliverance that has obtained the name "highest enlightenment" because "one fully awakens by means of this," releasing this bond bound by the bondage of mental defilements in this world - this is the meaning. Some also read "bandhamuñca"; the explanation is: the highest enlightenment that releases from bondage, or that is the releaser of bondage.
"Pointing out" means teaching. "The perishable" means the destruction, the demolition of defilements; or teaching, speaking of the perishable nature of phenomena, the washing away of ageing and death - whose teaching shall I accept? "I shall proceed" is also a reading; the meaning is the same. "Bound by sceptical doubt and uncertainty" means bound by sceptical doubt that occurs by the method beginning with "Did I exist in the past period of time?" and by uncertainty which has the mode of conduct of wavering and trembling. "Endowed with the power of vehemence" means joined with vehemence that has reached power, having the characteristic of doing what surpasses what should be done. "With a mind seized by wrath, obstinate" means gone to a state of obstinacy with a mind everywhere joined with wrath - the splitting open by covetous desire. For craving proceeds as if splitting the consciousness of beings by way of not obtaining what is desired and so on. Because of the capacity to pierce even one standing far away, craving itself as a bow stands near, arises from this - thus "arising from the bow of craving" means the dart of wrong view. But since that has a thirty-fold classification, namely identity view with twenty bases and wrong view with ten bases, therefore it was said "joined with two times fifteen," meaning having fifteen-fold classification twice - this is the meaning. "See the strong one in the breast, if it remains having pierced through" means that which, because of being connected with the breast, is in the breast, strong, more powerful, having pierced through, having penetrated the heart, remains in that very heart - "see that" - he addresses himself.
"The non-abandoning of speculative views" means the cause of the non-abandoning of the remaining views that have become speculative views. For as long as identity view does not disappear from the continuity, so long there is indeed non-abandoning of eternalist view and so on. "Sharpened by wrong thoughts" means sharpened, incited by thought, by wrong applied thought, having the characteristic of dependence, having fallen upon others, upon other people. "Pierced by that I tremble" means pierced by that dart of wrong view just as it stands having struck the heart, thus pierced I tremble, I think, I revolve here and there by way of eternalism, annihilationism and so on. "Like a leaf stirred by the wind" means like a tree-leaf released from its stalk, set in motion by the wind, by the breeze.
"Having arisen internally in me" means just as in the world a dart, having arisen from outside, having crushed internally, afflicts - this is not like that. But this, having arisen internally in me, in my own individual existence, that body of the six sense bases of contact designated as individual existence, is quickly, swiftly cooked, burnt. Like what? Like a fire that burns together with its support, burning that very same, my own, my personal individual existence, wherever it has arisen, right there it moves along, proceeds.
"I do not see a physician" means I do not see that physician, that surgeon, that doctor who is engaged in such medical treatment. "Who could extract this dart from me" means whatever physician could extract this dart of wrong view and the dart of defilements, and in extracting it, having inserted a probe-rod reckoned as similar to a rope of various threads, having cut with a knife - it should be brought and connected thus: it is not possible to treat the dart by another means, by the application of spells and medicines. "Treated" - and this is merely an illustration. The meaning should be understood by way of the dart of all defilements.
"Without a knife" means devoid of a knife. "Without a wound" means without a wound. "Resting within" means established in dependence on the heart, which is termed the interior. "Without harming" means without afflicting. "Ahiṃsā" is also a reading; the meaning is by non-harming, by non-afflicting. Here this is the meaning in brief - who indeed, without taking up any knife, and without making a wound, thereby without afflicting all the limbs, will extract the dart of defilements that has gone into the interior of my heart, which in the ultimate sense has become a dart because of generating affliction, because of piercing within, and because of obstructing within?
Having thus shown by ten verses the manner of what was formerly thought by himself, in order to show that again by another method, he said beginning with "For he is the best, the lord of the Dhamma." Therein, "lord of the Dhamma" means the sign of the Dhamma, the cause of the Dhamma. "Hi" is merely a particle. "He is the best" means that person is the highest. "The one who carries away the poison of defilements" means he who is the carrier away, the destroyer of my defilements such as lust and so on. "To me who has fallen into the deep, may he show dry land and a hand" means who indeed, consoling me who has fallen into the exceedingly deep great flood of the round of rebirths, saying "Do not fear," would show the dry ground of Nibbāna and the hand of the noble path leading to it.
"I have plunged into a lake" means in the great lake of the round of rebirths, I have descended, entered into, by way of plunging in up to the head. "With clay of impurity that cannot be removed" means the impurity of lust and so on, the clay, the mud of which cannot be taken away, is unable to be removed - thus "with clay of impurity that cannot be removed"; the lake. In that lake. "Ahāriyarajamantike" is also a reading; the meaning is the impurity of lust and so on that is difficult to remove, among the lust and so on standing nearby. Deceit has the characteristic of concealing one's own faults; envy has the characteristic of not enduring the success of others; impetuosity has the characteristic of doing what surpasses what should be done; sloth has the characteristic of laziness of consciousness; torpor has the characteristic of laziness of the body - these evil qualities are spread over whatever lake; in that "spread with deceit, envy, impetuosity, sloth and torpor," and here the syllable "ma" is said to serve as a word-connector. The meaning is spread with these evil qualities as aforesaid.
"With restlessness as cloud-thunder, with mental fetters as rain clouds" is said by an interchange of words; restlessness, which is of confused nature, is the cloud-thunder, the cloud-roaring of these - thus "having restlessness as cloud-thunder." The tenfold mental fetters themselves are the rain clouds of these - thus "having mental fetters as rain clouds." The meaning is that the torrents, similar to great water-torrents, are wrong thoughts dependent on lust, established in foulness and so on, and they carry me, one of wrong view, dragging me towards the ocean of misery.
"Streams flow everywhere" means the stream of craving, the stream of wrong view, the stream of conceit, the stream of ignorance, the stream of mental defilements - these five streams flow everywhere because they flow through all objects such as forms and so on by way of the eye-door and so on; "craving for visible form, etc. craving for mental objects" and so on - or because they flow in all parts, they flow everywhere. "A creeper" means it is called a creeper because it is like a creeper in the sense of entwining and in the sense of interweaving; that is, craving. "Having sprung up, it stands" means having sprung up through the six doors, it stands in objects such as forms and so on. "Those streams" means what distinguished person could restrain by the bridge-building of the path the streams beginning with craving flowing in my own continuity; "that creeper" means the creeper of craving; who will cut, will sever it with the knife of the path.
"Make a boundary" means make a boundary, a bridge, a warding off of those streams. "Venerable one" is a showing of the manner of address. "Let not the mind-made stream" means a water-stream is gross; even by the ignorant multitude, having made a bridge, it is possible to ward it off. But this mind-made stream is subtle and difficult to ward off. The meaning is: just as a water-stream, swelling, having felled a tree standing on the bank, destroys it, so may it not, having suddenly felled you standing on the shore of misery, casting you into the ocean of misery, cut you down, may it not destroy you, may it not bring you to calamity and disaster.
Thus this elder, because of having crushed the activities in former existences, because of having reached the maturity of knowledge, while reflecting upon the suffering of continued existence, comprehended the defiling qualities beginning with sceptical doubt; having shown that manner, now, with a sense of urgency arisen, seeking what is wholesome, having gone to the Teacher's presence, showing the distinction to which he resolved, he said beginning with "Thus for me in whom fear had arisen." Therein, "thus for me in whom fear had arisen" means for one in whom fear had arisen in the round of rebirths in the way above explained, from the near shore, from the hither bank that is fraught with danger, from the round of rebirths, seeking, searching for the far shore, Nibbāna, thinking "How indeed might one be freed?"; "a shelter" means one who has become a shelter for the world with its gods; "with wisdom as his weapon" means wisdom that eradicates mental defilements is the weapon of this one - thus "with wisdom as his weapon." The Teacher because of instructing beings as is fitting through benefits pertaining to the present life and so on; attended upon by the community of sages, by the assembly of noble persons beginning with the chief disciples, waited upon - thus "attended by the community of sages"; "a stairway" means well-made because of being well constructed by the knowledge of teaching, because of being prepared - thus well-made; pure because of being free from mental impurities; composed of the essence of the Dhamma because of being constituted of the essence of faith, wisdom, and so on; firm because of being unshakeable by opposites; the stairway termed insight - the Teacher gave to me who was being swept away by the great flood; and while giving, reassuring me saying "By this there will be well-being for you," he said, he spoke "Do not fear."
"The mansion of the establishments of mindfulness" means having ascended, by means of that stairway of insight, through the observation of the body and so on, the mansion of the establishments of mindfulness endowed with four storeys by the distinction of the fourfold fruit of asceticism to be obtained, I reviewed; I reviewed the Teaching of the four truths by path knowledge, I penetrated it. "That generation taking delight in identity, which formerly I had imagined" means thus, having penetrated the truths, that generation delighting in identity with "I" and "mine," the sectarian folk, and the self imagined by them - formerly I had imagined them as having substance. "And when I saw the path, the embarking upon the boat" means when I saw as it really is the path of insight, which is the means for embarking upon the boat of the noble path. Thenceforth, not fixing upon that sectarian folk and upon a self, having placed them in the mind and not grasping them, I saw the ford - the seeing of the noble path that is the ford to the great far shore of the Deathless termed Nibbāna, superior to all paths, superior to all wholesome qualities - I saw it as it really is. This is the meaning.
Having thus made known his own unsurpassed attainment of the path, now praising the One Enlightened by himself who taught it, he said beginning with "the dart of self-origination." Therein, "dart" means the dart of mental defilements such as wrong view, conceit, and so on. "Of self-origination" means arisen in the individual existence which has received the name "self" because of being the basis for conceit as "I." "Produced by the lead of existence" means originated from craving for existence, having craving for existence as its support. For that is the origination of wrong view, conceit, and so on. "For the non-occurrence of these" means for the non-continuance, for the non-arising, of the aforesaid evil phenomena. "He taught the highest path" means he expounded the highest, foremost, noble eightfold path, and the path of insight as the means to that.
"Lain dormant for a long time" means having lain along again and again in the continuity for a long time in the round of rebirths without discernible beginning, having reached strength through the obtaining of conditions and the state of being capable of arising, and from that, having been determined for a long time, having climbed upon and remained in the continuity. "Knot" means the Buddha, the Blessed One, the dispeller of the poison of defilement which had become a knot in my continuity, beginning with the bodily knot of covetousness and so on, by the power of his own teaching, dispelled and caused to be abandoned; for when the knots have been abandoned without remainder, there is no mental defilement whatsoever that remains unabandoned.
The commentary on the verses of the Elder Telakāni is concluded.
4.
Commentary on the Verses of the Elder Raṭṭhapāla
769-793. The verses of the Venerable Elder Raṭṭhapāla beginning with "See this adorned" and so on. What is the origin? This one, it is said, even before the arising of the Blessed One Padumuttara, having been reborn in a very wealthy householder's family in the city of Haṃsavatī, having come of age, after his father's passing, having been established in the household life, having seen the immeasurable wealth handed down through the family lineage shown by the treasurer of the jewel storehouse, having thought "This much heap of wealth my father, grandfather, great-grandfather and others were not able to take with them when they went, but it is fitting for me to take it and go," he gave a great gift to the destitute, travellers and others. He, while attending upon a certain ascetic who was an obtainer of direct knowledge, was engaged by him in the lordship of the heavenly world, and having performed meritorious deeds for as long as life lasted, having passed away from there, having been reborn in the heavenly world, experiencing divine success, having remained there as long as life lasted, having passed away from there, was reborn in the human world as the only son of a family able to hold together a broken country.
Now at that time the Blessed One Padumuttara, having arisen in the world, having set in motion the excellent wheel of the Teaching, brought beings amenable to instruction to the place of security reckoned as the great city of Nibbāna. Then that son of good family, having gradually attained discretion, one day, having gone together with lay followers to the monastery, having seen the Teacher teaching the Teaching, with a gladdened mind, sat down at the edge of the assembly. Now at that time the Teacher established a certain monk in the foremost position among those who had gone forth through faith. Having seen that, he, with a gladdened mind, having directed his mind to that purpose, having carried on a great giving for seven days with great honour to the Blessed One surrounded by a hundred thousand monks, made an aspiration. The Teacher, having seen that it would succeed without obstacle, declared: "In the future he will be the foremost among those who have gone forth through faith in the Dispensation of a One Enlightened by himself named Gotama." He, having paid homage to the Teacher and the community of monks, rose from his seat and departed. He, having performed meritorious deeds there as long as life lasted, having passed away from there, wandering in the round of rebirths among gods and humans, ninety-two cosmic cycles ago from now, in the time of the Blessed One Phussa, when three princes who were half-brothers of the Teacher were attending upon the Teacher, he assisted in their meritorious activity.
Thus, having accumulated much wholesome action of this and that kind in this and that existence, wandering only in fortunate destinations, in this arising of a Buddha, he was reborn in the house of the millionaire Raṭṭhapāla in the market town of Thullakoṭṭhika in the Kuru country. Because of his being reborn in a family able to hold together a broken country, his name was Raṭṭhapāla, being a name handed down through the lineage. He, growing up with a great retinue, having gradually reached youth, was united by his mother and father with a suitable wife, and established in great fame, he experienced success similar to divine success. Then the Blessed One, while wandering on a journey through the countryside in the Kuru country, arrived at Thullakoṭṭhika. Having heard that, the son of good family Raṭṭhapāla, having approached the Teacher, having heard the Teaching in the presence of the Teacher, having gained faith, being desirous of going forth, having made a break in meals for seven days, with difficulty and trouble having obtained permission from his mother and father, having approached the Teacher, having requested the going forth, by the Teacher's command, having gone forth in the presence of a certain elder, doing the work through wise attention, having developed insight, attained arahantship. Therefore it was said in the Apadāna -
A noble elephant was given by me, with tusks as long as a plough-pole, fully grown.
Having valued all that, I had a monastery built for the Community.
Having made a great flood of giving, I dedicated them to the great sage.
Gladdening all people, he taught the Deathless state.
Having sat down in the community of monks, he spoke these verses.
I will explain the result, listen to me as I speak.
Arisen in the highest Brahmā realm, and entirely made of gold are they.
And fifty-eight times he will be a wheel-turning monarch.
Gotama by name, by clan, the Teacher in the world will be.
He will be reborn at that very moment in a wealthy family of great possessions.
Raṭṭhapāla by name, will be a disciple of the Teacher.
Having fully understood all mental corruptions, he will attain nibbāna, without mental corruptions.
Like a lump of spittle, love for wealth does not exist in me.
I bear my final body in the teaching of the One Enlightened by himself.
The six higher knowledges have been realized, the Buddha's teaching has been fulfilled."
But having attained arahantship, having obtained permission from the Teacher, having gone to Thullakoṭṭhika to see his mother and father, there walking for almsfood successively, having received food made with flour from the previous evening at his father's dwelling, consuming it as if it were the Deathless, having been invited by his father, having consented for the morrow, on the second day having consumed almsfood at his father's dwelling, having approached the women of the women's quarters who were adorned and prepared, having said "What are they like, master's son, those nymphs for whose sake you live the holy life?" and so on, when they had begun to perform the act of enticement, having turned around his intention, speaking the Teaching connected with impermanence and so on -
769.
Afflicted, the object of many thoughts, for which there is no stable duration.
770.
Bones wrapped in skin, together with clothes it looks beautiful.
771.
Enough to delude a fool, but not one seeking the far shore.
772.
Enough to delude a fool, but not one seeking the far shore.
773.
Enough to delude a fool, but not one seeking the far shore.
774.
Having eaten the fodder, we go, while the deer trappers lament.
775.
Having eaten the fodder, we go, while the deer hunters grieve." He spoke these verses.
Therein, "adorned" means made beautiful, adorned - made variegated with garments, ornaments, garlands, and so on - this is the meaning. "Image" means the individual existence adorned with major and minor limbs such as long and so on in places requiring long and so on. "Heap of sores" means the body with impurity flowing out by way of the nine wound-openings and the pores of the skin, and in every respect a body that has become a sore, that has become a wound, or that is sore-like. "Raised up" means raised up by three hundred bones. "Afflicted" means constantly sick, because of having to be maintained at all times by changes of posture and so on. "The object of many thoughts" means that which, having attributed what is unreal, is to be thought about in many ways by foolish people. "For which there is no stable duration" means for which body there is neither a state of permanence nor an intrinsic nature of duration; it is absolutely subject only to the nature of breaking apart, scattering, and destruction. "See that" - he speaks addressing the people standing nearby, or with reference to himself.
"Form" means the body. For the body too is called "form" in such passages as "dependent on bones and dependent on sinews and dependent on flesh and dependent on skin, space being enclosed, it goes by the term 'materiality'" and so on. "With jewels and earrings" means adorned with jewels and earrings belonging to ornaments such as those worn on the head and so on. "Bones wrapped in skin" - the construction is: see the bones of more than three hundred varieties, enveloped by moist hide. "And earrings" - by the word "and" he includes the remaining ornamental decorations. "Together with clothes it looks beautiful" means this form, even though adorned with jewels, looks beautiful only when covered with clothes, not when uncovered - this is the meaning. But those who read "aṭṭhitacenā," for them the meaning is: wrapped in bone and skin it looks beautiful; it is "bone and skin" because of being wrapped.
"Lacquered with lac" means the dyeing done with lac, coloured with lac-dye. "Feet" means the feet. "Face smeared with powder" means the face smeared with scented powder; this is said with reference to what those devoted to adornment do - having removed facial blemishes and so on with mustard paste, having removed bad blood with salt clay, they apply facial powder ointment. "Enough" means sufficient for the delusion, for the bewilderment, of a fool, a blind worldling, not one seeking the far shore, one delighting in the round of rebirths - capable of deluding his mind; but for one seeking the far shore, one delighting in the end of the round of rebirths, it is not enough, not capable.
"Arranged in eightfold braids" means the hair arrangement made and accumulated in the form of an eightfold pattern, having trimmed the hair at the front part, made by way of concealing the forehead, is called "eightfold braid," which is also called "alaka." "Eyes smeared with eye ointment" means both eyes anointed with eye ointment inside and at both corners in such a way that the shadow of the eye ointment is visible.
"Like a newly painted eye ointment container, the putrid body adorned" means just as an eye ointment container, a tube for eye ointment, new, fresh, painted with garland work, makara-tooth designs and so on, is polished on the outside, bright, beautiful to behold, but inside is not beautiful to behold, just so their body, adorned with bathing, anointing, garments and ornaments, is bright on the outside, but inside it remains putrid, filled with various kinds of impurities - this is the meaning.
"Laid" means set out. "Hunter" means a deer-hunter. "Snare" means a stick-net. "Did not touch" means did not strike against. "Net" means a snare. "Fodder" means grass and other food thrown for the purpose of the deer eating. This simile was made by the elder for the purpose of conveying the meaning. For the meaning here is this: Just as, having set out a stick-net for the purpose of killing deer and having scattered fodder there, while the deer-hunter lay hidden, therein one deer, endowed with speed and exertion, clever, without even touching the snare, having eaten the fodder comfortably, goes away while the deer-hunter cries out "The deer has indeed deceived us." Another deer, strong, clever, endowed with speed, having gone there, having eaten the fodder, having cut the snare here and there, goes away while the deer-hunter grieves "The deer has indeed deceived us, the snare is cut" - just so we too, formerly in the time of being worldlings, having enjoyed the possessions given over by our mother and father for the purpose of attachment, without clinging here and there, went forth. But now, having completely cut off the mental defilements, having become free from snares, having eaten the food given by them, while they grieve, we go.
Thus the elder shows the mother and father as like deer-hunters, the gold and silver and the women's quarters as like a net for catching deer, the possessions formerly enjoyed by himself and the food now eaten as like fodder-grass, and himself as like a great deer. Having spoken these verses, having risen up into the sky, he sat down on the auspicious stone slab in King Korabya's deer-hide park. It is said that the elder's father, having had the door-bolts fastened at the seven gateways, commanded the wrestlers: "Do not allow him to go out; having removed the ochre robes, dress him in white garments." Therefore the elder went through space. Then King Korabya, having heard of the elder's being seated there, having approached him, having concluded the pleasant and memorable talk, said: "Here, my dear Raṭṭhapāla, one who goes forth does so having reached loss through illness, or loss through ageing, wealth, or relatives. But you, without having reached any loss at all, why have you gone forth?" - thus he asked. Then the elder, having explained to him his own secluded state regarding these four synopses of the Teaching: "The world is being carried away, unstable; the world is without shelter, without a lord; the world is without ownership, one must go having abandoned all; the world is deficient, unsatisfied, a slave of craving" - and speaking the recapitulation of that teaching -
776.
Greedy, they make accumulation of wealth, and desire even more sensual pleasures.
777.
Unsatisfied with this side of the ocean, he would desire even the far side of the ocean.
778.
Being still deficient, they give up the body, there is no satisfaction with sensual pleasures in the world.
779.
Having wrapped him in cloth and carried him out, having prepared the pyre, they then burn him.
780.
For one who is dying there are no shelters, neither relatives nor friends nor companions.
781.
No wealth follows one who is dying, neither sons, nor wife, nor wealth, nor kingdom.
782.
The wise have said this life is short, non-eternal, subject to change.
783.
But the fool, struck down by folly, lies, while the wise one does not tremble when touched by contact.
784.
For through not having concluded, in existence after existence, one does evil deeds through delusion.
785.
Another of little wisdom, believing in him, goes to the womb and to the other world.
786.
Thus people, after death, in the other world, of bad character, are destroyed by their own action.
787.
Having seen the danger in the types of sensual pleasure, therefore I have gone forth, O king.
788.
Having seen this too, I have gone forth, O king, unmistakable indeed is asceticism - it is better."
789.
My going forth is not in vain, I eat food free of debt.
790.
Suffering from conception in the womb, great fear in the hells.
791.
I, being pierced then, peaceful, have attained the elimination of mental corruptions.
792.
The heavy burden has been laid down, the conduit to existence has been uprooted.
793.
That purpose has been attained by me, the destruction of all mental fetters." He spoke these verses.
Therein, "I see in the world" means I, great king, see in this world wealthy people, rich, possessed of riches. They, however, having obtained riches, having gained wealth, established in the achievement of possessions, do not give anything whatsoever to anyone among ascetics, brahmins and others. Why? Because of delusion, because of the absence of wisdom regarding the ownership of one's actions. Greedy, overcome by greed, they make whatever wealth is obtained into an accumulation, to be altogether hoarded and deposited. And even more, beyond the sensual pleasures already attained, they desire and long for further sensual pleasures, the types of sensual pleasure, thinking "May I obtain such possessions," and they make the corresponding effort.
Showing an example of further longing for sensual pleasures, he said beginning with "A king." Therein, "having conquered the earth by force" means having conquered by force the earth handed down through one's own lineage. "Dwelling" means ruling. "This side of the ocean" means even having obtained without remainder the near side of the ocean, being unsatisfied with that, he would desire even the far side of the ocean, even another island.
"Not free from craving" means with craving not departed. "Deficient" means with wishes unfulfilled. "There is no satisfaction with sensual pleasures in the world" means for those who have failed through craving, there is no satisfaction with sensual pleasures as objects in this world.
"They weep for him" means with reference to the dead person, praising his virtues, they make lamentation. "Alas, would that they were immortal, they say" means "Alas, indeed, may our relatives be immortal," and they say thus. Here "vatā" is said by making it long for the sake of metrical ease in the verse.
"He is burnt, being pierced by stakes" means that dead being, being pierced by stakes by the corpse-burners in order to burn him properly. "Shelters" means those who provide protection.
"By whatever action" means according to one's actions. "Wealth" means whatever thing is to be treasured. Again, "wealth" - he speaks with reference to gold and silver.
Having stated by "not long life" and so on the absence of a remedy for the types of sensual pleasure and for ageing, again, in order to show the absolute nature of that, "little indeed" and so on was said. "Experience" means they experience, they reach undesirable contact; therein it shows that being rich or poor is not a cause. "The fool and the wise are likewise touched by contact" means just as the fool is touched by desirable and undesirable contact, likewise the wise one is touched by desirable and undesirable contact; here there is no distinction between the fool and the wise person. But this is the distinction: "the fool, struck down by folly, lies" means a foolish person, touched by some painful phenomenon, grieving, becoming weary, beating his breast and wailing, struck down, oppressed as it were by his foolishness, lies down, sleeps. "Turning this way and that, revolving, opposing, trembles when touched by contact" means but the wise one, the wise person, touched by unpleasant contact, does not tremble; not even the slightest trembling exists for him.
"Therefore" means because such is the occurrence for the fool and the wise person regarding worldly adversities, "therefore wisdom is indeed better than wealth, by which one attains the conclusion here" means wisdom is indeed more praiseworthy than wealth; by which wisdom one attains the conclusion, Nibbāna which is the final goal of existence. "Through not having concluded indeed" means through not having attained the goal. "In existence after existence" means in great and small existences.
"One goes to the womb and to the other world, having entered the wandering in the round of rebirths in succession" means whoever, having done evil deeds, having entered upon wandering again and again, goes to the womb and to the other world, is not freed from conception in a womb and rebirth in the world beyond. Another too, of little wisdom, a fool, believing in the action of that person who does evil deeds, being convinced "there is a self for me," having proceeded in the same way, goes to the womb and to the other world, and is not released from that.
"Just as a thief" means just as a thief of bad character, breaking into a house, caught at the opening of the break-in by the guard men, is destroyed by his own action, by that very action of breaking in which is the cause, by way of beating with whips and so on, is afflicted by the king's men, and is bound. "Thus people" means thus this world of beings, having done evil deeds here, after death, having arrived, by that action is destroyed in the hells and so on in the other world, is afflicted by way of the fivefold bondage and bodily punishment and so on.
Thus, having made known the four synopses of the Teaching as is fitting by these eleven verses, now making clear his own state of having gone forth through faith, having seen the danger in sensual pleasures and in the round of rebirths, and the attainment of the summit of the task of one gone forth, he said beginning with "sensual pleasures indeed." Therein, "sensual pleasures" means objective sensual pleasures are agreeable phenomena such as forms and so on; defilement sensual pleasures are all varieties of lust. But here objective sensual pleasures should be understood. For they are variegated by way of forms and so on, through being of manifold kinds. Sweet through being of a desirable nature by way of worldly gratification. "Delightful" because they delight the minds of ignorant worldlings. "In various forms" means in manifold forms; of manifold intrinsic natures - this is the meaning. For they are variegated by way of forms and so on, of diverse appearance by way of blue and so on. Thus, by that various form, having shown gratification in such and such ways, they churn the mind, not allowing one to delight in the going forth. Having seen by this the danger in the types of sensual pleasure through having little gratification and much suffering and so on, therefore, for that reason, I have gone forth. Tree fruits fall anywhere, whether at the time of ripening or at the time of not being fully ripe, through the attack of others or of their own accord; just so beings, both the young and the old, at the breaking up of the body, simply fall. "Having seen this too" means having thus seen impermanence too with the eye of wisdom; the intention is not merely the danger through having little gratification and so on. "Unmistakable" means unfailing; asceticism itself, the state of an ascetic itself, is better, more superior.
"Through faith" means having believed in action, the fruit of action, the excellent enlightenment of the Buddha, the excellent nature of the Teaching as Teaching, and the excellent practice of the Community. "Endowed with the Conqueror's teaching" means having attained right practice in the Teacher's Dispensation. My going forth is not barren, because of having attained arahantship. For that very reason I eat food free of debt, because of being an owner by way of being free from mental defilements, consuming by the use of an owner.
"Having seen sensual pleasures as burning" means having seen both objective sensual pleasures and defilement sensual pleasures as being in a state of burning with the eleven fires. "Gold as a knife" means all gold articles, whether wrought or unwrought, as a sharpened knife, because of bringing harm. "Suffering from conception in the womb" means the suffering of the entire continuation of the round of rebirths beginning from conception in the womb. "Great fear in the hells" means the great fear obtained in the eight great hells with their adjuncts, and having seen everywhere - this is the explanation.
"Having known this danger" means having known this danger, the fault, of sensual pleasures - their being ablaze and so on - in the round of rebirths. "I gained anxiety then" means at that time of hearing the Teaching in the Teacher's presence, I gained anxiety regarding existence and so on. "Being pierced then, peaceful" means being pierced by the dart of lust and so on during the time as a householder, now having come to the Teacher's Dispensation, he has attained the elimination of mental corruptions; or "pierced" means the four truths have been penetrated - this is the meaning. The remainder is easily understood since it has been stated here and there and so on.
Thus the elder, having taught the Teaching to King Korabya, went to the very presence of the Teacher. And the Teacher, at a later time, seated in the midst of the noble company, established the elder in the foremost position among those gone forth through faith.
The commentary on the verses of the Elder Raṭṭhapāla is concluded.
5.
Commentary on the Verses of the Elder Mālukyaputta
794-817. The verses beginning with "Having seen a form, mindfulness forgotten" are of the Venerable Mālukyaputta. The story of this venerable one has been stated below in the Book of Sixes. Those verses, however, were spoken by the elder who was established in arahantship, by way of teaching the Teaching to his relatives. But here, during the time of being a worldling, when he had requested "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief," the Teacher said "What do you think, Mālukyaputta, those forms cognizable by eye that are unseen, never seen before, that you do not see, and it does not occur to you 'I might see' - is there desire or lust or affection in you there?" "No, Venerable Sir." "Those sounds cognizable by ear" etc. "nose... tongue... body... mental phenomena cognizable by mind that are uncognised, never cognised before, that you do not cognise, and it does not occur to you 'I might cognise' - is there desire or lust or affection in you there?" "No, Venerable Sir." "Here, Mālukyaputta, regarding phenomena to be seen, heard, sensed, and cognised: in the seen there will be merely the seen, in the heard merely the heard, in the sensed merely the sensed, in the cognised there will be merely the cognised. When, Mālukyaputta, regarding phenomena to be seen, heard, sensed, and cognised: in the seen merely the seen, in the heard merely the heard, in the sensed merely the sensed, in the cognised there will be merely the cognised, then you, Mālukyaputta, will not be by that. When you, Mālukyaputta, are not by that, then you, Mālukyaputta, are not therein. When you, Mālukyaputta, are not therein, then you, Mālukyaputta, will be neither here nor beyond nor in between the two. This itself is the end of suffering." By one making known the state of having well grasped that Teaching when the Teaching was taught in brief -
794.
With a mind filled with lust one feels, and remains grasping it.
795.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
796.
With a mind filled with lust one feels, and remains grasping it.
797.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
798.
With a mind filled with lust one feels, and remains grasping it.
799.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
800.
With a mind filled with lust one feels, and remains grasping it.
801.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
802.
With a mind filled with lust one feels, and remains grasping it.
803.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
804.
With a mind filled with lust one feels, and remains grasping it.
805.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
806.
With dispassionate mind he feels, and does not remain holding to that.
807.
It is exhausted, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near.
808.
With dispassionate mind he feels, and does not remain holding to that.
809.
It is exhausted, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near.
810.
With dispassionate mind he feels, and does not remain holding to that.
811.
It is exhausted, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near.
812.
With dispassionate mind he feels, and does not remain holding to that.
813.
It is exhausted, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near.
814.
With dispassionate mind he feels, and does not remain holding to that.
815.
It is exhausted, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near.
816.
With dispassionate mind he feels, and does not remain holding to that.
817.
It is exhausted, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near."
He spoke these verses.
Therein, "having seen a form" means having apprehended a form cognizable by the eye through the eye-door. "Mindfulness forgotten, for one attending to the dear sign" means not stopping at the mere seen regarding that form, for one attending to the sign of the beautiful, for one unwisely attending by way of grasping the aspect of beauty, mindfulness is forgotten. And that being so, "with a mind filled with lust one feels" means having become lustful, greedy, and bound regarding that visual object, one experiences it, enjoys it, delights in it. And "being of such a nature, one remains grasping it" means grasping that visual object, clinging to it as "happiness, happiness," having swallowed it and brought it to completion, one remains.
"For him feelings grow, many originating from form" means for that such person, many feelings originating from form, having a visual object, classified as happiness and so on, which have become the cause for the arising of mental defilements, grow. "Covetousness and harming, his mind is injured" means through covetousness arising by way of attachment to a pleasant form, and through harming characterised by sorrow and so on arising by way of being afflicted towards an unpleasant form or by way of the change and alteration of a pleasant form itself, the mind of that person is injured, is afflicted. "Thus for one accumulating suffering" means by the manner stated, for one accumulating volitional activity for existence by way of relishing this and that feeling, the suffering of the round of rebirths proceeds. Therefore the Blessed One said - "With feeling as condition, craving... etc... there is the origin of the mass of suffering." For one of such a nature, Nibbāna is said to be far away, at a distance, remote; the meaning is that it is difficult to obtain for him. In the verses beginning with "having heard a sound" too, the meaning should be understood by the very method already stated. Therein, "having smelled" means having smelled. "Having tasted" means having tasted. "Having touched" means having touched. "Having known a mental phenomenon" means having cognized a mind-object.
Having thus shown the round of rebirths for one who is attached in the domain of the six doors, now showing the end of the round of rebirths for one who becomes dispassionate therein, he said beginning with "he does not find pleasure in forms." Therein, "he does not find pleasure in forms, having seen a form, mindful" means whatever person, having seen a form, having grasped the visual object that has come into range through the continuity of consciousness pertaining to the eye-door, is mindful through the act of being fully aware by way of the four kinds of full awareness, he does not find pleasure in visual objects, does not generate lust; on the contrary, with dispassionate mind he feels - understanding as it really is beginning from the origin regarding the visual object, he becomes disenchanted; becoming disenchanted, he feels that and the feeling arisen therein too with a dispassionate mind. And "being of such a nature, he does not remain holding to that" means he does not remain grasping that visual object, precisely because of the state of having a dispassionate mind; he does not cling by way of craving, conceit, and wrong view as "this is mine, this I am, this is my self."
"As he sees a form" means for that practitioner, as covetousness and so on do not occur therein, thus for one seeing form beginning from impermanence. "And also cultivates feeling" means and also for one cultivating the feeling arisen referring to that, and the mental states associated with it, by way of cultivating the resort. "It is exhausted" means the entire round of mental defilements goes to utter elimination and exhaustion. "Not accumulated" means it is not accumulated, it does not go to accumulation. "Thus he lives mindful" means thus, by the practice of removing mental defilements, being mindful and fully aware, he lives, he dwells. "Thus for one diminishing suffering" means for one diminishing the entire suffering of the round of rebirths by path wisdom leading to non-accumulation, by the method stated. "Nibbāna is said to be near" means it is said to be near the Nibbāna element with residue of clinging and the Nibbāna element without residue of clinging, because of having realised the unconditioned element. In "he does not find pleasure in sounds" and so on too, the meaning should be understood by this very method.
Thus the elder, having declared with these verses the fact that the Teacher's exhortation had been reflected upon by himself, having risen from his seat, having paid homage to the Teacher, departed, and before long, having developed insight, attained arahantship.
The commentary on the verses of the Elder Mālukyaputta is concluded.
6.
Commentary on the Verses of the Elder Sela
818-841. "With perfect body" and so on are the verses of the Venerable Elder Sela. What is the origin? It is said that this one, in the time of the Blessed One Padumuttara, having been reborn in a family home, having attained discretion, having become the leader of a group, having instigated three hundred men, together with them having had a perfumed chamber built for the Teacher, when the perfumed chamber was completed, having carried on a great giving to the Blessed One together with the community of monks, he clothed the Teacher and the monks with the three robes. He, by that meritorious action, having dwelt in the heavenly world alone for one interval between Buddhas, having passed away from there, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a brahmin family in a brahmin village named Āpaṇa among the Aṅguttarāpans, he received the name Sela. He, having come of age, having attained accomplishment in the three Vedas and in the brahminical arts, teaching the sacred verses to three hundred young men, dwelt at Āpaṇa. And at that time the Teacher, having departed from Sāvatthī, wandering on a journey among the Aṅguttarāpans together with one thousand two hundred and fifty monks, having seen the maturity of knowledge of Sela and his pupils, was dwelling in a certain jungle thicket. Then a matted-hair ascetic named Keṇiya, having heard of the Teacher's arrival, having gone there, having invited the Teacher for the morrow together with the community of monks, prepares abundant solid and soft food at his own hermitage. And at that time the brahmin Sela, wandering about for leg exercise together with three hundred young men, having entered the hermitage of Keṇiya, having seen the matted-hair ascetics preparing the requisites for giving by splitting firewood, preparing ovens and so on, having asked beginning with "Has a great sacrifice been prepared for you, Keṇiya?" when it was said by him "The Buddha, the Blessed One, has been invited by me for the morrow," having merely heard the word "Buddha," joyful and elated, filled with joy and happiness, at that very moment together with the young men having approached the Teacher, having been received with friendly welcome, seated to one side, having seen the thirty-two marks of a great man on the Blessed One's body, thinking "One endowed with these marks is either a king, a universal monarch, or a Buddha, one who removes the veil in the world. This one, however, has gone forth, but I do not know whether he is a Buddha or not. I have heard this from brahmins who are senior, elderly, teachers and teachers' teachers, when they speak: 'Those who are Worthy Ones, Fully Enlightened by themselves, they reveal themselves when their own praise is being spoken.' For one who is not a One Enlightened by himself, standing face to face and being praised with the virtues of a Buddha, becomes attached, falls into a state of being downcast, because of not having attained self-confidence, because of not being able to bear scrutiny. What if I were to praise the ascetic Gotama face to face with fitting verses" - having thus thought -
818.
You are golden-coloured, Blessed One, with very white teeth, energetic.
819.
All those marks of a great man are in your body.
820.
In the midst of the Community of ascetics, you shine like the sun.
821.
What is the use of the ascetic life for you, of such excellent beauty?
822.
Ruler of the four quarters, victorious, lord of the rose-apple grove.
823.
As king of kings, lord of men, exercise kingship, Gotama."
He praised the Blessed One with six verses.
Therein, "with perfect body" means one whose body is complete by the completeness of the thirty-two marks of a great man that are of manifest form, and by the non-deficiency of major and minor limbs. "Radiant" means one having beautiful bodily lustre. "Well-born" means well-formed through the achievement of height and girth, and through the achievement of proportions. "Lovely to behold" means one who has an appearance that is charming indeed, delightful, non-repulsive, generating non-satisfaction even in those who look for a long time - thus "lovely to behold." Some, however, say: "'Lovely to behold' means one with beautiful eyes." "Golden-coloured" means one whose colour is similar to gold. "Are" means "you are"; this term should be connected with all the terms beginning with "you are one with perfect body." "Having very white canine teeth" means one having well white canine teeth. For from the Blessed One's canine teeth, white rays emanate, like moonbeams. "Energetic" means one exceedingly endowed through the fulfilment of the perfection of energy, through the determination of energy endowed with four factors, and through the achievement of the fourfold right striving.
"Of a well-born man" means of a man who is well, completely born through the fulfilment of the thirty perfections, or of the noble wheel-turning monarch's duty - of a great man, this is the meaning. "All those" means the physical qualities which indicate the state of a great man, the state of the foremost person in the world - thus "characteristics" - reckoned as the thirty-two marks of a great man such as well-established feet and so on, which have received their designation, and reckoned as the eighty minor features such as copper-coloured nails, prominent nails and so on; those, without remainder, are present in your body - this is the remainder of the expression.
"Marks of a great man" - he said this concluding with an alternative expression the very same characteristics stated formerly.
Now, praising the Blessed One with characteristics pleasing to himself from among those characteristics, he said beginning with "with clear eyes." For the Blessed One has clear eyes through the achievement of the beauty of the five colours. He is fair-faced through having a face resembling the disc of the full moon. He is lofty through the achievement of height and girth. He is upright through the straightness of a Brahmā-like body. He is majestic through brilliance.
Now, making clear that very majesty by the simile of the sun, he said beginning with "in the midst of the Community of ascetics." Therein, "you shine like the sun" means just as the sun, rising up, having scattered all the darkness, making light, shines, so you too, having destroyed all the darkness of ignorance both inside and outside, making the light of knowledge, shine.
"Handsome to behold" - because of bringing about the achievements of appearance that are accepted through the beauty of visible form, and because of being endowed with the five marks of beauty. "Of excellent beauty" means of one endowed with the highest beauty.
"A universal monarch" means he turns the wheel treasure, he operates by the four wheels of success, and by those he makes others operate. For the welfare of others the turning of the wheels of deportment exists in him - thus he is a wheel-turning monarch. Or alternatively, through being endowed with the four marvellous qualities and the ways of supporting others, the turning of the wheel of command that is unconquerable by others exists in him - thus too he is a wheel-turning monarch. "Bull among charioteers" means a thoroughbred bull-like man among charioteers; the meaning is a great charioteer. "Ruler of the four quarters" means lord of the earth bounded by the four oceans. "Victorious" means one whose victory is won. "Of the Rose-Apple Grove" means of the Indian subcontinent; for he said thus showing sovereignty by what is well-known. But a universal monarch is indeed the lord of the four great continents together with their surrounding islands.
"Warriors" means warriors by birth. "Wealthy" means the wealthy ones. "Kings" means any who exercise kingship. "Followers" means attendants who follow along. "King of kings" means having become a king worthy of veneration by kings; the intention is a universal monarch. "Lord of men" means the overlord of humans; the meaning is the supreme lord of human beings.
When this was said by Sela, the Blessed One, fulfilling this wish of Sela that "those who are Worthy Ones, Fully Enlightened by themselves, they reveal themselves when their own praise is being spoken" -
824.
"By righteousness I turn the wheel, the wheel that cannot be turned back." He spoke this verse.
Therein this is the intention - That which you, Sela, request of me saying "You deserve to be a king, a universal monarch," regarding this be unconcerned - I am a king; and as regards kingship, just as another king, even being such, governs a hundred yojanas, or two or three or four or five hundred yojanas, or a thousand yojanas, or even as a universal monarch only the extent bounded by the four continents, I am not thus of limited domain. For I, the unsurpassed king of righteousness, from the highest point of existence, making Avīci as the limit, and across, instruct immeasurable world systems. For as far as there are beings classified as footless and so on, I am their foremost. For indeed no one equals me in morality or etc. Or in knowledge and vision of liberation there is none equal, whence one greater? And I, thus the unsurpassed king of righteousness, turn the wheel with the unsurpassed Teaching reckoned as the factors pertaining to enlightenment classified as the four establishments of mindfulness and so on - the wheel of command, by such as "Abandon this, enter upon and dwell in this" and so on. Or the wheel of the Teaching itself, by the scriptural Teaching beginning with "But this, monks, is the noble truth of suffering." "The wheel that cannot be turned back" means that wheel which cannot be turned back by an ascetic or etc. Or by anyone in the world.
Having seen the Blessed One thus revealing himself, Sela, filled with joy and happiness, for the purpose of strengthening -
825.
'By righteousness I turn the wheel,' thus you speak, Gotama.
826.
Who continues to turn for you the wheel of the Teaching that has been set in motion?" Spoke a pair of verses.
Therein, "who then is the general" - he asked: "Who indeed is the general who continues to turn the wheel set in motion by the Teaching by the Blessed One, the king of righteousness?"
Now at that time the Venerable Sāriputta was seated on the right side of the Blessed One, shining with splendour like a heap of gold. Showing him, the Blessed One -
827.
Sāriputta continues to turn it, born after the Truth-finder." He spoke a verse.
Therein, "born after the Truth-finder" means born after the Truth-finder; born with a noble birth by the cause that has thus gone - this is the meaning.
Having thus answered the question spoken by Sela "who then is the general of the Blessed One," and regarding what Sela said "you claim to be fully enlightened," wishing to make him free from doubt, in order to inform him "I do not claim merely by assertion; but I am the Buddha by this reason" -
828.
What should be abandoned has been abandoned by me, therefore I am the Buddha, brahmins." He spoke a verse.
Therein, "what should be directly known" means the four truths, the four noble truths. For this is a collective term for the four truths and the noble truths, that is to say, "what should be directly known." Therein, among the noble truths, what should be developed is the truth of the path, and what should be abandoned is the truth of origin; by the inclusion of both of those, their fruits - the truth of cessation and the truth of suffering - are also already included, since through the inclusion of the cause the fruit is accomplished. Therefore, therein, "what should be realized has been realized, what should be fully understood has been fully understood" - this too is included in what has been said. Or, by this "what should be directly known has been directly known," having made known by way of synopsis the state of being a directly-knowing One Enlightened by himself regarding all that is to be known, and showing a portion of that by way of detailed exposition, he said beginning with "what should be developed has been developed." Or alternatively, by this "what should be developed has been developed, what should be abandoned has been abandoned," through the means of proclaiming one's own accomplishment of knowledge and abandoning, since all the virtues of the Buddha are rooted in that, all the virtues of the Buddha are also proclaimed - thus he said "therefore I am the Buddha, brahmins." For by the inclusion of "what should be directly known has been directly known," since true knowledge and liberation are included in every respect, showing the fruitful state of the four truths together with the accomplishment of the cause, he makes clear his own Buddhahood by a fitting reason: "Having awakened to all that should be awakened to, I have become the Buddha."
Having thus revealed himself without qualification, and encouraging the brahmin for the purpose of overcoming doubt about himself -
829.
Rare is the seeing of Fully Enlightened by themselves repeatedly.
830.
I am that one, brahmin, the Buddha, the unsurpassed surgeon.
831.
Having brought all enemies under control, I rejoice, free from fear from any quarter." He spoke three verses.
Therein, "remove" means dispel, cut off. "Doubt" means sceptical doubt. "Have confidence" means make a decision, have faith that "he is the One Enlightened by himself." "Rare is the seeing of Fully Enlightened by themselves" - because even for an incalculable number of cosmic cycles the world is devoid of a Buddha. "Surgeon" means one who removes the darts of lust and so on. "Become supreme" means become the most excellent. "Beyond compare" means gone beyond comparison; incomparable - this is the meaning. "Crusher of Māra's army" means the crusher of Māra's army that has come thus: "Sensual pleasures are your first army." "All enemies" means all adversaries reckoned as the aggregates, mental defilements, volitional activities, death, and the son-of-a-god Māra. "Having brought under control" means having brought under one's own control. "I rejoice, free from fear from any quarter" means fearless from anywhere, I rejoice with the happiness of concentration and with the happiness of fruition and Nibbāna.
When this was said, the brahmin Sela, at that very moment having gained confidence in the Blessed One, being a candidate for going forth -
832.
The surgeon, the great hero, roars like a lion in the forest.
833.
Who, having seen him, would not be pleased, even one of dark birth?
834.
Here I shall go forth, in the presence of the one of excellent wisdom."
He spoke three verses. As is natural when being urged by the achievement of decisive support that has reached maturity.
Therein, "of dark birth" means of low birth, established in a state heading for darkness upon darkness.
Then those young men too, because of being accomplished in the supporting conditions, right there being candidates for going forth -
835.
We too shall go forth, in the presence of the one of excellent wisdom."
They spoke a verse, as is natural for sons of good family who had made aspirations together with him.
Then Sela, with a gladdened mind towards those young men, showing them and requesting the going forth -
836.
We shall live the holy life, Blessed One, in your presence." He spoke a verse.
Then the Blessed One, because Sela, by the method stated below, in the time of the Blessed One Padumuttara, having been the elder of the group of those very three hundred men, had planted wholesome roots, and now in the final existence too was reborn as the teacher of those very ones, and his knowledge and theirs had ripened, and there was the decisive support for the come-monk status, therefore giving the going forth to all of them by the come-monk form -
837.
Wherein the going forth is not fruitless, for the diligent one who trains." He spoke a verse.
Therein, "visible here and now" means evident. "Immediately effective" means through the arising of fruition immediately after the path, the fruit is not to be attained after an interval of time. "Wherein" means on account of which reason. For the going forth, which has the path-holy life as its reason, is not fruitless, not without fruit; or "wherein" means in whichever Dispensation, for the diligent one, free from separation from mindfulness, who trains in the three trainings.
And having said thus, the Blessed One said "Come, monks." At that very moment they all, bearing bowls and robes created by supernormal power, having paid respect to the Blessed One like elder monks of sixty years' standing, surrounded him. He, having thus gone forth, doing the work of insight, on the seventh day together with his following attained arahantship. Therefore it was said in the Apadāna -
Having brought together my relatives, I spoke these words.
He was the receiver of oblations for the whole world.
With confident minds and glad, they made offerings to the guild.
With confident minds and glad, they made offerings to the guild.
With confident minds and glad, they made offerings to the guild.
With confident minds and glad, they made offerings to the guild.
With confident minds and glad, they made offerings to the guild.
With confident minds and glad, they made offerings to the guild.
With confident minds and glad, they made offerings to the guild.
Each with his own strength, they made offerings to the guild.
Each with his own strength, they made offerings to the guild.
Each with his own strength, they made offerings to the guild.
Each with his own strength, they made offerings to the guild.
We shall make an aspiration, in the unsurpassed field of merit.
They had a well-made assembly hall built for the Community of monks.
Surrounded by all of them, I approached the Enlightened by himself.
Having paid homage at the Teacher's feet, I spoke these words.
They hand over to you, O sage, the well-made assembly hall.
In front of three hundred, spoke these verses.
Having achieved success, you will all experience it.
The ageless, the Deathless, the peaceful, Nibbāna you will touch.
Having heard the Buddha's word, I declared my pleasure.
Five hundred times as lord of the gods, I exercised divine kingship.
While exercising divine kingship, the great gods paid homage.
When the final existence was attained, a brahmin named Vāseṭṭha.
Sela was my name, having reached perfection in the six factors.
The ascetic named Keṇiya, laden with a burden of matted hair.
Is there a marriage arrangement from the bride's side or a marriage arrangement from the groom's side, or has a king been invited by you?
I do not invite the king, no oblation is found in me.
Bringing joy to the Sakyans, foremost in the world with its gods.
He has been invited by me today, this is the preparation for him.
The Buddha, unequalled in form, has been invited for the morrow.
Like lightning, the great hero, that Buddha has been invited by me.
Resembling the colour of a reed fire, that Buddha has been invited by me.
Like a lion, the great hero, that Buddha has been invited by me.
Like an elephant, the great hero, that Buddha has been invited by me.
Like a leading bull, the great hero, that Buddha has been invited by me.
Like Sakka, the great hero, that Buddha has been invited by me.
Like Brahmā, the great hero, that Buddha has been invited by me.
Like the earth, the great hero, that Buddha has been invited by me.
Like the ocean, the great hero, that Buddha has been invited by me.
Like Neru, the great hero, that Buddha has been invited by me.
Like the sky, the great hero, that Buddha has been invited by me.
The comforter, the great hero, that Buddha has been invited by me.
The jewel-mine, the great hero, that Buddha has been invited by me.
Like a cloud, the great hero, that Buddha has been invited by me.
Like the sun, the great hero, that Buddha has been invited by me.
Like the moon, the great hero, that Buddha has been invited by me.
Immeasurable, the great hero, that Buddha has been invited by me.
Whose liberation is matchless, that Buddha has been invited by me.
Whose effort is supreme, that Buddha has been invited by me.
Like medicine, the great hero, that Buddha has been invited by me.
Like a physician, the great hero, that Buddha has been invited by me.
Having heard 'Buddha, Buddha,' rapture arose in me.
Being joyful in mind, I spoke these words.
Having gone there I will venerate him, the giver of the fruit of asceticism.'
Tell me of the King of the Teaching, the remover of the dart of sorrow.
Appearing like the ocean, behold this great forest.
Training those accessible to instruction, awakening those belonging to enlightenment.
As a cow longing for her calf, thus I searched for the Victor.
I train my own pupils, going to the presence of the Conqueror.
Placing foot after foot, you should come, young men.
Like an intoxicated tusked elephant, thus the Buddhas are difficult to approach.
Placing foot after foot, go to the presence of the Buddha.
Difficult to access, the Buddhas are venerable in the world with its gods.
Be then of little sound, remain as if become sages.
Listen to that very meaning, hearing the Good Teaching is happiness.'
Having concluded that talk, I reflected upon the characteristics.
The sage showed by supernormal power his private parts concealed in a sheath.
He stroked the end of the forehead, the Conqueror covered it entirely.
Having come to the conclusion 'He is a Buddha', I went forth together with my pupils.
Before a fortnight had passed, we all attained the final bliss.
Having transmigrated together, together they turned back.
By that well-done action, I obtain eight causes.
I am the support of all, no fear is found in me.
I have subtle skin, I dwell in a desired residence.
And analytical knowledge and arahantship, this is my eighth.
Named Aṭṭha Gopānasī, your son, O great sage.
By that well-done action, I obtain five causes.
I am one whose words are acceptable, I do not disparage just as I am.
By that well-done action, I am spotless in the Dispensation.
Your disciple, O Great Hero, the monk, the sage, pays homage to you.
By that well-done action, I obtain five causes.
I have every success, stinginess is not found in me.
Together with the excellent divan, I go to what I wished for.
Having attained the power of all direct knowledge, the elder pays homage to that sage.
By that well-done action, I entered the city of fearlessness.
By that well-done action, I arrived at the foremost state.
Having applied various tortures, they tame them with harshness.
Without rod, without sword, you tame in the highest taming.
By speaking just one question, the sage awakened three hundred.
Having attained the power of all direct knowledges, quenched in the elimination of clinging.
All fears have been surpassed, this is the fruit of giving a Sal tree.
But having attained arahantship, having approached the Teacher, declaring the final liberating knowledge -
838.
In seven nights, Blessed One, we have been tamed in your teaching."
He spoke a verse. Its meaning is - The Blessed One is one with vision through five eyes; since we went to that refuge on the eighth day in the past from now. Therefore in a week we have been tamed in your teaching by the tamer - oh, the power of that going for refuge! From there onwards -
839.
Having cut off the underlying tendencies, you who have crossed over help this generation to cross.
840.
Like a lion without clinging, fear and dread have been abandoned."
Having praised with these two verses, he requests homage to the Teacher with the concluding verse -
841.
Stretch out your feet, O hero, let the serpents pay homage to the Teacher."
Therein, "you are the Buddha" means you alone are the omniscient Buddha in this world. Because of instructing beings through benefits pertaining to the present life and so on, you alone are the Teacher. Because of overcoming all the Māras, the conqueror of Māra. Because of the state of being a sage, a sage. "Having cut off the underlying tendencies" means having cut with the knife of the noble path the underlying tendencies beginning with sensual lust. "One who has crossed over" means having himself crossed over the great flood of the round of rebirths, by the hand of teaching he helps this generation, the orders of beings, to cross over. "Clingings" means all clingings beginning with the clinging to the aggregates. "Without clinging" means one in whom clinging to sensual pleasures and so on has been altogether abandoned. Having spoken thus, the elder together with his following pays homage to the Teacher.
The commentary on the verses of the Elder Sela is concluded.
7.
Commentary on the Verses of the Elder Bhaddiya, Son of Kāḷigodhā
842-865. "I travelled on an elephant's neck" and so on are the verses of the Venerable Elder Bhaddiya. What is the origin? This one too, having formed aspirations under former Buddhas, in the time of the Blessed One Padumuttara, having been reborn in a family of great wealth, having attained discretion, one day, while hearing the Teaching in the presence of the Teacher, having seen the Teacher establishing a certain monk in the foremost position among those from high families, himself too having aspired to that position of rank, having given a great gift to the community of monks headed by the Buddha for seven days, he made an aspiration. The Teacher too, having seen that it would succeed for him without obstacle, declared it. He too, having heard that declaration, having asked about the action conducive to being from high families - the causing of hearing the Teaching, the giving of seats in the Teaching pavilion, the giving of fans, the making of veneration and honour to Dhamma preachers, the giving of shelter in the Observance hall - and so on, having performed abundant merit for as long as life lasted, having passed away from there, wandering in the round of rebirths among gods and humans, after the time of the Blessed One Kassapa, before the arising of our Blessed One, having been reborn in a householder's home in Bārāṇasī, having seen many Individually Enlightened Ones who had walked for almsfood, having come together in one and the same place, making participation in a meal, having spread stone slabs there, providing water for washing the feet and so on, he attended upon them for as long as life lasted.
He, having transmigrated among gods and humans for one interval between Buddhas, in this arising of a Buddha, was reborn in a Sakyan royal family in the city of Kapilavatthu; his name was Bhaddiya Tissa. He, having come of age, together with five warriors beginning with Anuruddha, while the Teacher was dwelling in the Anupiya mango grove, having gone forth in the presence of the Teacher, attained arahantship. The Teacher, at a later time, seated in the midst of the noble company at Jeta's Grove, established him in the foremost position among monks from high families. He, spending his time in the happiness of fruition and the happiness of Nibbāna, whether gone to the forest or gone to the root of a tree or gone to an empty house, constantly uttered this inspired utterance: "Oh, what happiness! Oh, what happiness!" Having heard that, the monks reported to the Teacher - "The Venerable Bhaddiya, the son of Kāḷigodhā, constantly says 'Oh, what happiness! Oh, what happiness!' He is, it seems, discontented while living the holy life." The Teacher, having had him summoned, asked "Is it true, Bhaddiya, that you constantly say 'Oh, what happiness! Oh, what happiness!'?" He, having acknowledged "True, Blessed One," said "Formerly, venerable sir, when I was exercising kingship, protection was well arranged for me; even so, I dwelt frightened, agitated, and distrustful. But now, having gone forth, I dwell fearless, unagitated, and without distrust" - having said this -
842.
Cooked rice of fine rice was eaten, with pure meat as sauce.
843.
He meditates without clinging, Bhaddiya, the son of Godhā.
844.
He meditates without clinging, Bhaddiya, the son of Godhā.
845.
846.
847.
848.
849.
850.
851.
852.
853.
854.
855.
856.
857.
858.
859.
860.
861.
862.
I took up a clay bowl - this is my second consecration.
863.
Protected by sword-bearing guards, I dwelt in supreme splendour formerly.
864.
He meditates having entered the forest, Bhaddiya, the son of Godhā.
865.
I reached gradually the elimination of all fetters."
With these verses he roared a lion's roar before the Teacher.
Therein, "I travelled on an elephant's neck" means, venerable sir, formerly even when I was going about, having sat down on the elephant's neck, on the elephant's back, I travelled and moved about. Even when wearing garments, fine, pleasant to the touch, special Kāsi cloths were worn. Even when eating cooked rice, cooked rice of three-year-old aged fragrant rice, because of being sprinkled with pure meat such as partridge and francolin and so on, was eaten with pure meat as sauce; yet even so, that happiness did not produce satisfaction in my mind, as does the happiness of seclusion at present - showing this, he said "Today he is good" and so on. And here it should be understood that by the mention of the elephant alone, horses, chariots, and vehicles are included; by the mention of garments, all royal ornaments are included; by the mention of cooked rice, all kinds of food are included. "Sojja" means he today, at present, established in the going forth. "Bhaddo" means good because of being endowed with virtues such as morality and so on. "Sātatiko" means devoted to perseverance in the ascetic's duty, in the pleasant abiding in the present life. "Delighting in what comes into the bowl through gleaning" means delighted in what has come into the bowl through the practice of gleaning, that is, included in the bowl; the intention is that he is thereby content. "He meditates" means he meditates through the meditative absorption of fruition attainment. "The son of Godhā" means the son of the noble lady named Kāḷigodhā. "Bhaddiya" - the elder, being so named, speaks of himself as if speaking of another.
Having rejected a robe given by a householder, he is a wearer of rag-robes by the undertaking of the rag-robe wearer's practice. Having rejected a meal for the Community, he is an almsfood eater by the undertaking of the almsfood eater's practice. Having rejected an extra robe, he is a three-robe wearer by the undertaking of the three-robe wearer's practice. Having rejected greedy wandering, he is a successive house-to-house alms goer by the undertaking of the successive house-to-house alms goer's practice. Having rejected eating at various seats, he is a one-session eater by the undertaking of the one-session eater's practice. Having rejected a second vessel, he is one who eats from one bowl only by the undertaking of the bowl-food eater's practice. Having rejected leftover food, he is one who refuses food offered later by the undertaking of the practice of refusing food offered later. Having rejected a village-border lodging, he is a forest-dweller by the undertaking of the forest-dweller's practice. Having rejected a covered dwelling, he is a tree-root dweller by the undertaking of the tree-root dweller's practice. Having rejected covered tree-roots, he is an open-air dweller by the undertaking of the open-air dweller's practice. Having rejected what is not a cemetery, he is a cemetery dweller by the undertaking of the cemetery dweller's practice. Having rejected greed for lodgings, he is one who accepts whatever seat is offered by the undertaking of the practice of accepting whatever seat is offered. Having rejected lying down, he is one who remains sitting by the undertaking of the practice of remaining sitting. This is the summary here. But in detail, the discussion of the ascetic practices should be taken in the manner stated in the Visuddhimagga.
"High" means in a high and so on place, or high by virtue of being an upper storey of a palace. "With circular wall" means fenced by a wall in a circular shape. "With firm watchtowers and gatehouses" means endowed with firm watchtowers and gate-porches; the meaning is in a city.
"Mindfulness and wisdom" - here, under the heading of mindfulness, he speaks of concentration. It is said "develop mindfulness and wisdom" with reference to fruition attainment and the attainment of cessation. The remainder is clear in itself, since the method has been stated in the respective places.
Thus the elder roared a lion's roar in the presence of the Teacher. Having heard that, the monks were devoted.
The commentary on the verses of the Elder Bhaddiya, son of Kāḷigodhā, is concluded.
8.
Commentary on the Verses of the Elder Aṅgulimāla
866-891. "While going you say" and so on is the verse of the Venerable Elder Aṅgulimāla. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in this arising of a Buddha, was reborn in Sāvatthī as the son of a brahmin named Bhaggava, the chaplain of the king of Kosala. On the day of his birth, weapons blazed forth throughout the entire city, and the king's ceremonial weapon placed on the sleeping couch blazed forth. Having seen that, the king, frightened and agitated, could not obtain sleep. The chaplain, at that time, looking up at the conjunction of the planets, made the conclusion "He is born under the thief's constellation." He, when the night became light, having gone to the presence of the king, asked about sleeping happily. The king said: "How could there be comfortable sleep, teacher? During the night my ceremonial weapon blazed forth. What indeed will be the result of that?" "Do not fear, great king, a boy has been born in my house. By his power, weapons blazed forth throughout the entire city too." "What will happen, teacher?" "The boy will become a thief." "Will he be a thief who acts alone, or a chief of a group?" "One who acts alone, Sire." "Shall we kill him?" "If he acts alone, look after him for now," he said. Those giving him a name, since being born he was born vexing the king's mind, therefore having made it "Hiṃsaka," afterwards, as if calling what was seen unseen, they called him "Ahiṃsaka."
He, having come of age, by the power of former action, bore the strength of seven elephants. This was his former action - Having been reborn as a farmer in a world devoid of a Buddha, having seen a certain Individually Enlightened One, drenched by rain-water, with a wet robe, afflicted by cold, who had approached his own field, with pleasure arisen thinking "A field of merit has presented itself to me," having made a fire, he gave it. He, by the power of that action, having been accomplished in strength, speed, and power in whatever place he was reborn, in this last individual existence bore the strength of seven elephants. He, having gone to Takkasilā, having become a resident pupil in the presence of a world-renowned teacher, while learning the craft, carefully looked after the teacher brahmin and his wife. On account of that, that brahmin woman showed him kindness with food and so on available in the house. Not enduring that, the other young men created a rift with the teacher. The brahmin, not believing their words on two or three occasions, afterwards having believed, having thought "The young man is of great power; it is not possible for anyone to have him killed; I shall kill him by a stratagem," said to the young man who, having completed his craft, was asking permission to go to his own city - "Dear Ahiṃsaka, a pupil who has completed his craft should give a weighty offering to the teacher; give that to me." "Very well, teacher, what shall I give?" "Bring me a thousand right-hand fingers of human beings." It is said that this was the brahmin's intention - While many were being killed, certainly one of them would kill him. Having heard that, Ahiṃsaka, putting forward his long-practised mercilessness, armed with five weapons, having entered the Jālina forest in the realm of the king of Kosala, dwelling among the mountains near the highway, standing on the mountain peak, having looked at people going along the road, having gone swiftly, having taken the fingers, he hung them on the tree-tops. Vultures and crows ate them; those placed on the ground went to a state of rottenness. Thus, as the count was not being fulfilled, having tied the fingers obtained again and again with a thread, having made a garland, he hung it on his shoulder like one heaped up with sacrificial offerings. From that time onwards, his designation was indeed "Aṅgulimāla."
Thus, while he was killing people, the road became untrodden. He, not finding people on the road, having gone to the precincts of the village, having hidden, having killed people who came and went, having taken their fingers, goes on. Having known that, people departed from the village; villages became empty, likewise market towns and countryside. Thus that region was depopulated by him. And Aṅgulimāla's collection of a thousand fingers was short by one. Then people reported that danger from the thief to the king of Kosala. The king right early had a drum beaten in the city: "Let us quickly seize the thief Aṅgulimāla; let the army come!" Having heard that, Aṅgulimāla's mother, a brahmin woman named Mantāṇī, said to his father - "Your son, it is said, having become a thief, is doing this and that; having convinced him saying 'Do not do such a thing,' bring him back; otherwise the king would have him killed." The brahmin said: "I have no need of such sons; let the king do whatever he will." Then the brahmin woman, through affection for her son, having taken provisions, set out on the road thinking "Having convinced my son, I shall bring him back."
The Blessed One thought: "This one goes thinking 'I shall bring back Aṅgulimāla'; if she goes, Aṅgulimāla, thinking 'I shall complete the thousand fingers,' will kill even his mother. And he is a being in his last existence; if I do not go, it would be a great loss." Having known this, after the meal, having returned from his alms round, having taken the bowl and robes by himself, setting out on foot on the thirty-yojana road with reference to Aṅgulimāla, even though being restrained on the way by cowherds and others, he approached the Jālini forest. And at that moment his mother was seen by him; he, having seen his mother from afar, having raised his sword, ran up thinking "Having killed even my mother, today I shall complete the deficient finger." Between those two the Blessed One showed himself. Aṅgulimāla, having seen the Blessed One, thought: "What is the use of my having killed my mother and taken a finger? Let my mother live; what if I were to deprive this ascetic of life and take a finger?" With drawn sword he followed closely behind the Blessed One. Then the Blessed One performed such a feat of supernormal power that Aṅgulimāla, even running with all his strength, was not able to catch up with him who was going at his normal pace. He, with diminished speed, breathing heavily, releasing sweat from his armpits, unable even to lift a foot, standing like a stump, said to the Blessed One: "Stop, stop, ascetic!" The Blessed One, while still going, said: "I have stopped, Aṅgulimāla, you too stop." He thought: "These ascetics, disciples of the Sakyan, are speakers of truth; this ascetic, while still going, said 'I have stopped, Aṅgulimāla, you too stop,' and I have stopped; what indeed is his intention? Having asked him, I shall know" - and addressed the Blessed One in verse -
866.
I ask you, ascetic, about this matter, 'How have you stopped while I have not stopped?'"
Therein, "ascetic" - he addresses the Blessed One. "Mamaṃ" means me. "Kathaṃ" means in what manner. For the meaning here is this: Ascetic, you, while still going, say "I have stopped." And me, who have indeed stopped, you tell, you say "not stopped." There must be a reason here; therefore I ask you, the ascetic, about this matter. In what manner have you stopped, and I have not stopped? When this was said, the Blessed One -
867.
But you are unrestrained towards living beings, therefore I have stopped while you have not stopped."
He addressed him in verse.
Therein, "I have stopped, Aṅgulimāla, always, having laid aside the rod towards all beings" means: Aṅgulimāla, I always, at all times, at the beginning, middle, and end, having laid aside the rod towards all beings of the various kinds of the trembling and the firm, am one with rod laid down, with knife laid down, conscientious, compassionate; because of not acting otherwise than that, I have stopped in just such a manner. "But you are unrestrained towards living beings" means you, however, are devoid of restraint towards beings, cruel, with bloody hands, devoted to striking and killing, without compassion; therefore, unrestrained, you have not stopped by way of abstinence. For that very reason, even though wandering about in those various destinations, you, even though now standing in bodily posture, have not stopped; but I have stopped in the way above explained. Then Aṅgulimāla, because he had previously heard the reputation of the Blessed One which, like oil on the surface of water, had pervaded and remained throughout the entire world, permeated by qualities conforming with the truth, and because of the success of conditions and the maturity of his knowledge, with joy and pleasure arisen thinking "This is that Blessed One," having thought "This is a great lion's roar, a great thundering; this will not be of another; methinks this thundering is of the ascetic Gotama; I have surely been seen by the great sage, the One Enlightened by himself; the Blessed One has come here for the purpose of taking me in hand" -
868.
I shall abandon a thousand evils, having heard your verse connected with the Teaching."
spoke this verse.
Therein, "at long last indeed" means after a long time, indeed. "Me" means for the purpose of helping me. "Honoured" means venerated by the world with its gods with great veneration. "Great sage" means one who seeks, searches for great virtues such as the aggregate of morality and so on. "The ascetic has approached the great forest" means the Blessed One, in whom all evil is calmed, proceeded to this great forest. "I shall abandon a thousand evils, having heard your verse connected with the Teaching" means I have heard your verse connected with the Teaching, connected with the Dhamma. Having heard that, I, having thought "I shall abandon the thousand evils accumulated and practised even over a very long time, even over a long period," shall now surely relinquish them - this is the meaning. But having spoken thus, to show how he proceeded and how he was helped by the Blessed One -
869.
The thief paid homage at the feet of the Fortunate One, and right there requested the going forth from the Buddha.
870.
Then said 'Come, monk,' that itself was his state of monkhood."
The compilers of the recitation placed these two verses.
Therein, "thus" means thus, having spoken thus, immediately after. "Thief" means Aṅgulimāla. "Sword" means a sword. "Weapons" means the remaining weapons. "Pit" means a place with banks cut on all sides. "Precipice" means a place with a bank cut on one side. "Chasm" means a split opening in the ground. But here, by all three terms, he speaks of just such a mountain gorge where what has fallen cannot be retrieved by another. "Threw" means he did after, he threw and cast away all five kinds of his own weapons one after another; having cast them away, having fallen at the Blessed One's feet with his head, he said "Give me the going forth, venerable sir." Therefore it was said "The thief paid homage at the feet of the Fortunate One, and right there requested the going forth from the Buddha." Thus, when the going forth was requested by him, the Teacher, looking at his former action, having seen the success of conditions for the come-monk status, having stretched out his right hand - He said: "Come, monk, well proclaimed is the Teaching, live the holy life for the rightly making an end of suffering." And that itself was his going forth and full ordination. Therefore he said "Then said 'Come, monk,' that itself was his state of monkhood."
Thus the elder, having obtained the going forth and full ordination by the "Come, monk" form in the presence of the Teacher, doing the work of insight, having attained arahantship, experiencing the bliss of liberation, filled with joy and happiness, by way of an inspired utterance -
871.
He illuminates this world, like the moon released from a cloud.
872.
He illuminates this world, like the moon released from a cloud.
873.
He illuminates this world, like the moon released from a cloud." He spoke a triad of verses.
Its meaning is - Whatever person, whether a householder or one gone forth, through association with a good friend, having formerly been negligent through association with an evil friend or through the absence of one's own reflection, having fallen into negligence regarding right practice, afterwards, through association with a good friend, wisely emerging, is not negligent, proceeds rightly, devoting himself to serenity and insight meditation, attains the three true knowledges and the six direct knowledges - he, like the moon released from clouds and so on, illuminates the world of space; by the true knowledges and direct knowledges attained by himself, he illuminates this world of aggregates and so on.
For whatever person, the evil deed done and accumulated is covered over and blocked by the supramundane wholesome that brings about the elimination of action, through the closing of the door to the arising of results, because of having brought about the state of being unworthy of producing results. The remainder is according to the method already stated.
"Young" means of tender age; by that he shows his having a body capable of exertion. For he is able to overcome the arisen danger of wind and heat and to make exertion. "Engages in the Buddha's teaching" means he is properly engaged in the threefold training, he accomplishes it carefully - this is the meaning.
Thus, filled with joy and happiness, dwelling in the bliss of liberation, whenever he enters the city for almsfood, then a clod of earth thrown by someone falls on the elder's body, a stick thrown by someone also falls on his very body. He, with his bowl broken, having entered the monastery, goes to the Teacher's presence. The Teacher exhorts him: "Endure it, brahmin, endure it, brahmin. That action, brahmin, by the result of which you would have been tormented in hell for many thousands of years, the result of that action, brahmin, you are experiencing in this very life." Then the elder, having established a mind of friendliness without limitation towards all beings -
874.
Let my enemies associate with those people, who, being peaceful, cause others to accept the Teaching.
875.
Hear the Teaching in due time, and act in accordance with it.
876.
Having attained the supreme peace, he would protect the timid and the firm.
877.
Carpenters tame wood, the wise tame themselves.
878.
Without stick, without sword, I have been tamed by such a one.
879.
Today I am true to my name, I do not harm anyone whatsoever.
880.
Floating along in the great flood, I came for refuge to the Buddha.
881.
See my going for refuge, the conduit to existence has been uprooted.
882.
Touched by the result of action, I eat food free of debt.
883.
But the wise one guards diligence as the foremost wealth.
884.
For the diligent one, meditating, attains the highest happiness.
885.
Among the well-analysed teachings, I have approached that which is foremost.
886.
The three true knowledges have been attained, the Buddha's teaching has been fulfilled.
887.
There and there I stood, with an agitated mind then.
888.
Beyond Māra's reach, oh, compassionated by the Teacher.
889.
Today I am a son of the Fortunate One, the King of the Dhamma, the Teacher.
890.
Having killed the root of misery, the elimination of mental corruptions has been attained by me.
891.
The heavy burden has been laid down, the conduit to existence has been uprooted." He spoke these verses.
Therein, "my enemies too" means my enemies too, foes and opponents, who blame me thus: "Just as we, afflicted by the suffering of separation from relatives on account of Aṅgulimāla, experience suffering, so may Aṅgulimāla too experience suffering." "Let them hear my talk on the Teaching" means let them hear the talk connected with the Teaching of the four truths, heard by me in the Teacher's presence. "Let them engage" means having heard, let them proceed for that purpose. "Let them associate with those people" means let them associate with, let them attend upon such good persons, good friends. "Who, being peaceful, cause others to accept the Teaching" means those good persons who cause others to accept, who instigate, who make others grasp wholesome teachings, super-human achievements, and the produced supramundane teachings.
"Of those who advocate patience" means of those who speak of endurance and patience itself; "who praise non-opposition" means for that very reason, of those who are habitually given to praising friendliness alone, which is non-opposition towards anyone. "Let them hear the Teaching in due time" means let them hear the Teaching in the presence of those at the proper and appropriate time. "And let them act in accordance with it" means and having properly learnt that Teaching as it was heard, let them follow it, let them proceed in accordance with the Teaching. This is the meaning.
"For surely he would not harm me" means that enemy, that opponent of mine, would surely, definitively, not harm me, would not oppress me. "Nor anyone else whatsoever" means not only me, but he would not harm any other being whatsoever. "Having attained the supreme peace" means he would attain the supreme, highest peace, Nibbāna; and having attained it, "he would protect the timid and the firm" means he would protect all beings with the highest protection, he would look after them as a pupil, like a son. This is the meaning.
Thus the elder, freeing others from evil with these verses, having performed what is called a protective act, and making known his own practice, spoke the verse "Water indeed." Therein, those who, having dug up dry ground on the earth, having filled the low-lying place, or having made a watercourse, or having set up a wooden trough, lead water to whatever place they wish - these are irrigators, water-carriers. "Arrow" means a shaft. This is what is meant - Irrigators lead water according to their own preference; fletchers too, having heated and removing the crookedness, tame the arrow, the shaft, making it straight; carpenters too, planing wood for the purpose of rims and so on, tame it, making it straight or curved according to their own preference. Thus, having taken just this much as their object, the wise, those endowed with wisdom, producing the noble path, tame themselves; but those who have attained arahantship are called completely tamed.
Now, making known the manner in which he was tamed by the Teacher, the guide of men to be tamed, and his gratitude, he spoke five verses beginning with "Some tame with a stick." Therein, "some tame with a stick" means kings, viceroys, chief ministers and so on tame enemies and so on with a stick and with an army consisting of elephants, horses and so on; and cowherds and so on tame cattle and so on with a stick, with a staff. Elephant trainers tame elephants with goads, and horse trainers tame horses with whips. "Without stick, without sword, I have been tamed by such a one" means but I have been tamed, trained, brought to the state of being free from agitation by the One Enlightened by himself who has attained the state of such-likeness towards the desirable and so on, without a stick, without a sword, through the state of having laid down the stick and having laid down the sword.
"'Harmless' is my name, who was formerly harmful" means before the meeting with the Teacher, when I was harmful, "Harmless" was merely a name for me. "Today I" means but now I am one of true name, of unerring name as "Harmless." Therefore "I do not harm him" means I do not harm, I do not afflict any being whatsoever; "naṃ" is merely a particle.
"Renowned" means known by such descriptions as "one who kills living beings, cruel, bloody-handed" and so on. "By the great flood" means by the great flood beginning with the flood of sensuality; I went for refuge, I approached the Buddha as refuge, the refuge reckoned as the Buddha, who is the one who cuts off that flood.
"Bloody-handed" means one whose hands are smeared with the blood, the gore of others through the killing of living beings. "See my going for refuge" means he addresses himself alone, saying "see my going for refuge which is of great fruit."
"Such action" means cruel evil action of such a kind, the slaughter of many hundreds of men. "Touched by the result of action" means touched by the result of evil action done before, one whose action has been altogether abandoned, experiencing only the result. Or alternatively, "touched by the result of action" means touched by the supramundane path which is the fruit of the wholesome action that constitutes a decisive support, or touched by the bliss of liberation which is the fruit of the supramundane action itself. Because of the altogether elimination of mental defilements, "free of debt I eat food"; by the term "food" he refers to all four requisites.
Now, by way of censuring his own former dwelling in negligence and praising the subsequent practice of diligence, and generating enthusiasm in others for that, he spoke the verse beginning with "The foolish engage in negligence." Therein, "foolish" means possessed of folly, not knowing the welfare of this world and the world beyond. "Imprudent" means without wisdom; they, not seeing the danger in negligence, engage in negligence, carry it on, spend their time in negligence only. "The wise one" means the wise person, however, endowed with wisdom nourished by the Teaching, guards diligence as one would guard the foremost, highest wealth of the seven treasures handed down through the family lineage. For just as those who, seeing the benefit in wealth thus: "In dependence on the highest wealth we shall attain the achievement of possessions, we shall support our children and wife, we shall clear the path to a fortunate world," guard their wealth; so too the wise person, seeing the benefit in diligence thus: "In dependence on diligence I shall obtain the first meditative absorption and so on, I shall attain the paths and fruits, I shall accomplish the three true knowledges and the six direct knowledges," guards diligence as the foremost wealth. This is the meaning.
"Do not be negligent" means do not engage in negligence, do not spend your time in negligence. "Intimacy with delight in sensual pleasures" means do not engage in, do not find, do not obtain the intimacy of craving, which is reckoned as delight in sensual pleasures as objects and sensual pleasures as defilements. "For the diligent one" means indeed the diligent person, through the establishment of mindfulness, meditating, devoted to meditation, attains the supreme, highest happiness of Nibbāna.
"Welcome, not departed" means that which was my coming, my arrival at the Teacher's presence at that time, or the Teacher's coming to that great forest, that is welcome, a welcome coming, not departed; in meaning it is not gone away, not disappeared. "This was not ill-counselled by me" means that which was counselled by me at that time as "I shall go forth in the Teacher's presence," this too is not ill-counselled by me, but well-counselled indeed. Why? "Among the well-analysed teachings" means among the teachings analysed according to their mode by way of the blameworthy, the blameless and so on, that which is foremost, highest, excellent - Nibbāna. "I have approached that" means I approach that very thing. This is the meaning.
Showing both the state of pleasant abiding thus: "Then, during the time of being a worldling, through the failure of practice and intention, I dwelt in suffering in the forest and so on; now, through the accomplishment of practice and intention, I dwell happily there," and the state of being a brahmin in the ultimate sense thus: "Formerly a brahmin merely by birth, now a brahmin through being a legitimate son of the Teacher," he said beginning with "in the forest." Therein, "I lie down happily" means even when lying down, I lie down happily, with happiness, without suffering, free from mental suffering due to the absence of mental terror and so on. "I stand" means I stand. "Beyond Māra's reach" means beyond the resort of the Māra of mental defilements and so on. "Oh, compassionated by the Teacher" means oh, compassionated by the Teacher.
"Of brahmin birth" means belonging to the brahmin caste. "Noble on both sides" means risen on both sides, from the mother's side and from the father's side, of pure descent. The remainder is by the same method as stated in the respective places.
The commentary on the verses of the Elder Aṅgulimāla is concluded.
9.
Commentary on the Verses of the Elder Anuruddha
892-919. The verses beginning with "Having abandoned mother and father" are those of the Venerable Elder Anuruddha. What is the origin? This one too, having formed aspirations under former Buddhas, in the time of the Blessed One Padumuttara, was reborn as a householder accomplished in wealth. One day, having gone to the monastery, while hearing the Teaching in the presence of the Teacher, having seen the Teacher establishing a certain monk in the foremost position among those with the divine eye, himself too having aspired to that position of rank, having carried on a great giving for seven days to the Blessed One with a retinue of a hundred thousand monks, on the seventh day, having given the finest garments to the Blessed One and the community of monks, he made an aspiration. The Teacher too, having seen that it would succeed for him without obstacle, declared: "In the future he will be the foremost among those with the divine eye in the Dispensation of a One Enlightened by himself named Gotama." He too, performing meritorious deeds there, when the Teacher had attained final Nibbāna, at the completed golden shrine seven yojanas high, with many thousands of lamp-trees and lamp-bowls, made a lofty offering of lamps, thinking "May this be a decisive support condition for the knowledge of the divine eye."
Thus, having performed meritorious deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in the time of the Blessed One Kassapa, having been reborn in a householder's home in Bārāṇasī, having attained discretion, when the Teacher had attained final Nibbāna, at the completed golden stupa one yojana high, having had many bronze bowls made, having filled them with the cream of ghee, having placed a lump of molasses in the middle of each, having had them encircle the shrine with rim touching rim, having himself had one large bronze bowl made, having filled it with the cream of ghee, having had a thousand wicks lit, having placed it on his head, he went round about the shrine the whole night.
Thus, having done wholesome deeds for as long as life lasted in that individual existence too, having passed away from there, having been reborn in the heavenly world, having remained there as long as life lasted, having passed away from there, when a Buddha had not arisen, he was reborn in a poor family in Bārāṇasī itself. His name was Annabhāra. He lived doing work in the house of a millionaire named Sumana. One day, having seen an Individually Enlightened One named Upariṭṭha, who had emerged from the attainment of cessation, having come through the sky from Mount Gandhamādana, having descended at the gate of the city of Bārāṇasī, having put on his robe, entering the city for almsfood, with a gladdened mind, having taken his bowl, having put into the bowl one share of food that had been set aside for his own use, he began wishing to give it to the Individually Enlightened One. His wife too put her own share of food into that very same bowl. He, having taken that, placed it in the hands of the Individually Enlightened One. The Individually Enlightened One, having accepted that and having given thanksgiving, departed. Having seen that, at night, a deity dwelling in the umbrella of the millionaire Sumana gave thanks in a loud voice: "Oh, the gift! The supreme gift, well established in Upariṭṭha!" Having heard that, the millionaire Sumana, having thought "Thus appreciated by the deity, this itself is the highest gift," requested a share of the merit therein. But Annabhāra gave him the share of merit. Thereupon, the millionaire Sumana, with a gladdened mind, having given him a thousand, said: "From now on there is no task of doing work with your own hands for you; having built a suitable house, dwell there permanently."
Since the almsfood given to an Individually Enlightened One who has emerged from cessation has a more lofty result on that very day, therefore on that day the millionaire Sumana, while going to the presence of the king, took him along. But the king looked at him with regard. The millionaire, having said "Great king, this one is indeed worthy of being looked at," then told of the meritorious deed done by him and the fact that he himself too had given him a thousand. Having heard that, the king, being pleased, having given a thousand, commanded a site for a house for him, saying "Build a house at such and such a place and dwell there." As he was having that site cleared, great treasure-pots arose. Having seen them, he reported it to the king. The king, having had all the wealth extracted and having seen it heaped up, asked: "So much wealth - in whose house in this city is there this much?" "In no one's, Sire." "If so, let this Annabhāra be known as the Mahādhana Millionaire in this city" - and on that very day he raised the umbrella of a millionaire over him.
He, from then on, having performed wholesome action for as long as life lasted, having passed away from there, having wandered in the round of rebirths among gods and humans, in this arising of a Buddha, took conception in the house of the Sakyan Sukkodana in the city of Kapilavatthu. His name was Anuruddha. He was the younger brother of Mahānāma the Sakyan, a son of the Teacher's younger uncle, supremely delicate, of great merit, surrounded by adorned dancing women in three mansions suitable for the three seasons, experiencing success like a god, together with Prince Bhaddiya and others - Sakyan princes who had been encouraged by King Suddhodana and sent for the purpose of the Teacher's retinue - having approached the Teacher dwelling in the Anupiya mango grove, having gone forth in the presence of the Teacher, having produced the divine eye during the rainy season itself, then having taken a meditation subject in the presence of the General of the Teaching, having gone to the Pācīnavaṃsa park in the Cetiya country, practising the ascetic duty, having reflected on the seven thoughts of a great man, he was unable to know the eighth. The Teacher, having known that circumstance of his, having spoken the eighth thought of a great man, teaches the great noble lineage practice adorned with contentment with the four requisites and delight in meditation. He, in accordance with the teaching, having developed insight, realised arahantship accompanied by the direct knowledges and analytical knowledges. Therefore it was said in the Apadāna -
Dwelling withdrawn, the leader of the world.
Having raised my joined palms, I requested the foremost Buddha.
I shall show you a lamp, as you meditate at the root of a tree.
Having pierced through the trees, I then prepared the machine.
Having blazed for seven days, the lamps were extinguished for me.
Having abandoned the human body, I was reborn in a mansion.
It blazes all around, this is the fruit of giving a lamp.
I outshine all the gods, this is the fruit of giving a lamp.
No one looks down upon me, this is the fruit of giving a lamp.
By day and by night I see all around for a yojana then.
Having attained the divine eye, this is the fruit of giving a lamp.
To him a lamp was given by me, with a clear mind.
"The four analytical knowledges, etc. the Buddha's teaching has been fulfilled."
Then the Teacher, at a later time, seated in the midst of the noble company at the great monastery of Jetavana, established him in the foremost position among those possessing the divine eye: "This is the foremost, monks, of my disciples who are monks possessing the divine eye, that is to say, Anuruddha."
He, dwelling experiencing the bliss of liberation, one day, having reviewed his own practice, filled with joy and happiness, by way of an inspired utterance spoke the verses beginning with "Having abandoned mother and father." Some, however, say: "The first four verses were spoken by the compilers of the recitation, making known the elder's going forth and attainment of arahantship. Those after that were spoken by the Blessed One whose mind was pleased by the elder's practice of the noble lineage. The rest were all spoken by the elder himself for this and that reason." Thus, in every way, whether these verses were spoken by the elder, or spoken with reference to the elder, they should be understood as the elder's verses. That is:
892.
Having given up the five types of sensual pleasure, Anuruddha meditates.
893.
By that I did not attain purity, delighting in Māra's domain.
894.
Having transcended all floods, Anuruddha meditates.
895.
Having transcended these, Anuruddha meditates.
896.
He seeks rag-robes, Anuruddha, without mental corruptions.
897.
Rag-robes, the wise one, Anuruddha, without mental corruptions.
898.
For him these mental states are evil, subject to defilement.
899.
Devoted to solitude, delighted, constantly putting forth strenuous energy.
900.
And he is without mental corruptions, thus was said by the great sage.
901.
With a mind-made body, approached by supernormal power.
902.
The Buddha, delighting in the absence of obsession, taught the absence of obsession.
903.
The three true knowledges have been attained, the Buddha's teaching has been fulfilled.
904.
Twenty-five years, since torpor was uprooted.
905.
Without longing, referring to peace, the one with vision has attained final Nibbāna.
906.
Like the extinguishing of a lamp, there was deliverance of the mind.
907.
No other mental states will arise, when the One Enlightened by himself has attained final Nibbāna.
908.
The cycle of birth and wandering is eliminated, there is now no more rebirth."
909.
A master in the power of supernormal abilities and in passing away and rebirth, that monk sees the deities at the proper time.
910.
I served the ascetic Upariṭṭha, the famous one.
911.
Endowed with dancing and singing, to be awakened by the sound of cymbals.
912.
Having gladdened my mind in him, I went forth into homelessness.
913.
Among the Tāvatiṃsa gods, I stood, born as Sakka.
914.
Ruler of the four quarters, victorious, lord of the rose-apple grove;
Without rod, without sword, by righteousness I instructed.
915.
I directly knew my former abode, while standing in the heavenly world then.
916.
Attained through the cessation of defilements, my divine eye became pure.
917.
The state here and the state elsewhere, established in the fivefold meditative absorption.
918.
919.
From below, at the bamboo thicket, I shall attain nibbāna, without mental corruptions."
Therein, "having abandoned" means having given up. "Mother and father" means mother and father. For this is the intention here: just as some others, overpowered by loss of relatives or by loss of wealth, go forth, and having gone forth, dwell engaged in other tasks, we are not thus. But we, having abandoned a great circle of relatives and a great mass of wealth, indifferent to sensual pleasures, have gone forth. "He meditates" means meditation on a single object and meditation on the three characteristics - he dwells devoted to both twofold meditative absorption.
"Endowed with dancing and singing" means possessed of dancing and singing, seeing dances and hearing songs; this is the meaning. Some also read "sammato"; the meaning is venerated with dancing and singing. "To be awakened by the sound of cymbals" means to be awakened at the time towards the break of dawn by the sounds of cymbals. "I did not attain purity by that" means by that enjoyment of sensual pleasures I did not attain purification from the round of rebirths. "Delighting in Māra's domain" means delighting in the types of sensual pleasure that are the domain of the Māra of mental defilements. The meaning is without having been one who held the view that "purification from the round of rebirths comes about through the enjoyment of the types of sensual pleasure that are the domain of the Māra of mental defilements." Therefore he said "but having transcended this" and so on. Therein, "this" means this fivefold types of sensual pleasure. "Having transcended" means having passed over; the meaning is having discarded them without attachment. "All the floods" means all the floods beginning with the flood of sensuality.
In order to show the five types of sensual pleasure in their own form, "forms, sounds" and so on was stated. Therein, "delightful" means they delight the mind in the sense of being desirable, thus they are delightful; what is meant is "agreeable." As it was said: "Which are the five? Agreeable forms, agreeable sounds" and so on.
"Having gone beyond almsfood" means having gone beyond the collecting of almsfood; the meaning is returning from the collecting of almsfood. "Alone" means solitary, without an attendant monk. "Without a companion" means free from craving. For craving is called a person's companion. As it was said: "A person with craving as companion." "Seeks" means searches for.
"Selected" means while seeking, he selected here and there in places where rag-robes arise, such as rubbish heaps and so on. "Took" means having selected, he took them without feeling disgust even though smeared with impurities. "Washed" means he rinsed them. "Dyed" means having washed and taken them, having sewn them, he dyed them with an allowable dye. "Wore" means having dyed them, having applied the mark of allowability, he wore them, both putting them on as a lower garment and wearing them as an upper robe.
Now, explaining the exhortation given by the Teacher at the Eastern Bamboo Grove and his own attainment of the summit of that, he spoke the verse beginning with "whoever is greedy and discontented." Therein, "greedy" means endowed with great desire for requisites; the meaning is desiring increasingly excellent and many requisites. "Discontented" means not content; devoid of contentment such as contentment with whatever is obtained and so on. "In company" means in company with householders and those gone forth through not becoming association. "Agitated" means unsettled. "Of that one" means of the person described by "greedy" and so on. "Qualities" means such things as great desire, discontent, being in company, and distraction. They are evil in the sense of being inferior. "Subject to defilement" means they are qualities subject to defilement because they cause the state of impurity of that consciousness.
"And he is mindful, of few wishes" means but when this person, serving, associating with, and attending upon good friends, hearing the Good Teaching, attending wisely, and being mindful, having abandoned great desire, is of few wishes. Having abandoned discontent, he is content; having abandoned distraction which causes vexation to the mind, he is without vexation, undistracted, concentrated; having abandoned the desire to be in a crowd, he delights in solitude; delighted, glad, with a gladdened mind through delight in seclusion, through disenchantment, through joy in the Teaching; putting forth strenuous energy through the abandoning of idleness in every respect.
For one thus endowed with qualities such as fewness of wishes and so on, these qualities conducive to enlightenment, included in the path, of thirty-seven divisions beginning with the establishments of mindfulness, included in the threefold classification of insight, wholesome in the meaning of being born of proficiency, come to be. He, endowed with those, through the exhaustion of mental corruptions in every respect, from the moment of the highest path onwards, is also without mental corruptions. Thus was said by the great sage, the One Enlightened by himself, by way of bringing the thoughts of a great man to their summit in the Eastern Bamboo Grove - this is the intention.
"Having understood my thought" means having known my thought, which had been begun by way of the thoughts of a great man beginning with "This Teaching, monks, is for one of few wishes, this Teaching is not for one who is greedy," and which remained unable to bring them to their summit. "With a mind-made body" means as if mind-made, with one transformed to be similar to one created by the mind - this is the meaning. "By supernormal power" means by the supernormal power of determination occurring thus: "Let this body be like this mind."
"When there was thought for me" means at whatever time there was for me the reflection "What kind indeed is the eighth thought of a great man?" Then, having understood my thought, he approached by supernormal power - this is the explanation. "He taught beyond that" means fulfilling this eighth thought of a great man - "This Teaching, monks, is for one who delights in the absence of obsession, who takes pleasure in the absence of obsession, this Teaching is not for one who delights in obsession, who takes pleasure in obsession" - he taught further above. But describing that taught Teaching, he said "The Buddha, delighting in the absence of obsession, taught the absence of obsession." Obsessions are the mental defilements beginning with lust; because of their appeasement, and because of their absence, the supramundane states are called without obsession. The One Enlightened by himself, delighted and devoted to that which is without obsession, taught such a Teaching so that I might attain it; the meaning is he made known a progressive proclamation of the Teaching of the four truths, discovered by himself.
"Having understood his Teaching" means having known the Teaching through that teaching of the Teacher, proceeding in accordance with the advice, I dwelt delighted and devoted to the Dispensation included in the threefold training - this is the meaning.
Having shown his meeting with the Teacher and the purpose accomplished by that, now showing his putting forth of strenuous energy from the time of going forth, the relinquishment of the pleasure of lying down and the pleasure of reclining through disregard for the body, and his putting forth of strenuous energy from the time of little torpor, he spoke the verse "Fifty-five years." Therein, "since I have been one who remains sitting" means from the time onwards when, having seen such qualities as "suitability for exertion, the conduct of a good person devoted to the meditation subject, the practice of detachment" and so on, I became one who remains sitting - those fifty-five years. "Since torpor was uprooted" means from the time onwards when sleep was given up by me - those twenty-five years. They say: "Of the elder's fifty-five years of remaining sitting, being mindful, from the beginning for twenty-five years there was no sleep; thereafter, due to bodily fatigue, in the last watch there was sleep."
The three verses beginning with "There was no in-breath and out-breath" were spoken when, asked by the monks at the time of the Teacher's final Nibbāna "Has the Blessed One attained final Nibbāna?" he declared the state of final Nibbāna. Therein, "There was no in-breath and out-breath, for such a one whose mind was stable" means having attained all the attainments in forward and reverse order, of many kinds and modes, and having emerged, last of all, for the Buddha, the Blessed One, such a one whose mind was stable in the fourth meditative absorption, there was no in-breath and out-breath, there were none - this is the meaning. By this, because for one who has attained the fourth meditative absorption, bodily activities cease. And bodily activities are called in-breath and out-breath; therefore it shows that from the moment of the fourth meditative absorption onwards, there were no in-breath and out-breath. Without longing due to the absence of longing, which is a term for craving; or without longing because of being established in concentration. "Referring to peace" means referring to, dependent on, with reference to Nibbāna without residue of clinging. "The one with vision" means one with vision through five eyes. "Attained final Nibbāna" means he attained final Nibbāna. For the meaning here is this: Having attained the fruition attainment of the fourth meditative absorption with Nibbāna as object, immediately after that he attained final Nibbāna through the Nibbāna element without residue of clinging.
"With a mind that was not withdrawn" means with a mind that was not sluggish, not shrunken, but well expanded. "He endured the feeling" means being mindful and fully aware, he endured the feeling bordering on death; he did not become one who followed feeling and roll about here and there. "Like the extinguishing of a lamp, there was deliverance of the mind" means just as a lamp, a light, burning dependent on oil and dependent on a wick, is extinguished upon their exhaustion. And once extinguished, it does not go anywhere and remain; on the contrary, it disappears, it simply goes out of sight. Thus it shows that the continuity of aggregates, occurring in dependence on the volitional activities of mental defilements, is extinguished upon their exhaustion; and once extinguished, it does not go anywhere and remain; on the contrary, it disappears, it simply goes out of sight. Therefore it was said "The wise are extinguished like this lamp," and "Just as a flame thrown by the force of the wind" and so on.
"These" is said because of the mental states occurring in the Teacher's continuity at the moment of final Nibbāna being directly evident to himself. "Last" because beyond that there is no arising of consciousness. "Now" means at present. "With contact as the fifth" is said because of the obviousness of the mental states having contact as the fifth. For indeed, even in the treatise on the arising of consciousness, those having contact as the fifth were stated from the beginning. "Other mental states" means other consciousness and mental factors together with their support, not the consciousness and mental factors of the final Nibbāna. Surely those too will not arise? True, they will not arise; but since there is no doubt regarding them, with reference to them it should not be said "they will not arise." There might be the doubt "But will the others arise like those of learners and worldlings?" To dispel that doubt, "no other mental states will arise" was said.
"There is now no further residence in the company of gods, Jālinī" - here, by "Jālinī" he addresses a deity; the meaning is: O deity, there is now no further residence for me, no dwelling by way of being reborn in the company of gods, in the assembly of gods. Therein, he states the reason by the phrase beginning with "eliminated." It is said that that deity was the elder's wife in a previous existence; therefore, now having seen the elder old and aged, having come out of former affection, she requested rebirth among the gods, saying "Direct your mind there, where you dwelt before." Then the elder gave her a reply by the phrase beginning with "now there is not." Having heard that, the deity, with her hope destroyed, disappeared right there.
Then the elder, having risen up into the sky, making known his own power to his fellows in the holy life, spoke the verse beginning with "whose in a moment." Its meaning is - That monk who has eliminated the mental corruptions, by whom in merely a moment the world of a thousandfold variety, of a thousand kinds, distinguished as the three-thousandfold great thousandfold world system, together with the Brahmā realm, together with the Brahmā world, is known, properly known, understood, made directly evident - thus having attained mastery in the power of supernormal abilities and in passing away and rebirth through the accomplishment of supernormal power, that monk sees the deities at the proper time; there is no decline for him in the seeing of deities. It is said that when the elder had spoken the verse "there is now not" by way of giving a reply to the deity Jālinī, the monks, not seeing Jālinī, thought "Is the elder perhaps addressing something by way of addressing the Teaching?" Having known the disposition of their minds, the elder spoke this verse beginning with "whose in a moment."
"Annabhāra formerly" means one so named in a previous existence. "One who fetches food" means one who lives by doing service for the purpose of obtaining merely enough food. "Ascetic" means one in whom evil has been calmed. "I offered" means having become face to face, I gave; the intention is: having become face to face with confidence, I gave the gift of food. "Upariṭṭha" means an Individually Enlightened One so named. "Glorious" means famous, one whose fame has spread. By this verse he shows his own former deed which was the cause of lofty success up to his final existence. Therefore he said "I was born in the Sakyan clan" and so on.
"Seven from here" means seven, having passed away from here, from the human world, with divine lordship in the heavenly world. "Seven from there" means seven, having passed away from there, from the heavenly world, as a universal monarch in the human world. "Fourteen wanderings in the round of rebirths" means fourteen wanderings between existences. "I directly knew my past lives" means I knew my past lives. "Standing in the heavenly world then" - and that indeed not in this very individual existence, but rather when, in the immediately preceding past individual existence from here, standing in the heavenly world, then I knew - this is the meaning.
Now, showing the manner in which the divine eye knowledge and the knowledge of the passing away and rebirth were attained by himself, he spoke two verses beginning with "in the fivefold." Therein, "in the fivefold concentration" means in the concentration of the fourth meditative absorption that serves as the basis for direct knowledge. For that is called "fivefold concentration" because it is endowed with these five factors: pervading with rapture, pervading with happiness, pervading with mind, pervading with light, and the sign of reviewing. "Peaceful" means peaceful through the appeasement of the opposing states and through the tranquillity of its factors. "Developed to unification" means having reached unification, well practised and having attained mastery; this is the meaning. "Obtained through tranquillising" means obtained through the tranquillising of defilements. "The divine eye became pure in me" means when such concentration had been accomplished, my divine eye knowledge became pure; it became purified through liberation from the eleven impurities.
"I know the passing away and rebirth" means I know the passing away and rebirth of beings; and knowing thus, "these beings, having come from that world, have been reborn here, and from this world, having gone, they will be reborn in that world" - thus I know the coming and going of beings; and knowing thus, I know even before their rebirth their state here, their human state, their becoming otherwise from that, and their becoming otherwise as animals. Showing that all this is only when the fivefold concentration has been accomplished, he said "established in the fivefold meditative absorption." Therein, the meaning is: having become established in the fivefold meditative absorption, thus I know.
Having thus shown the threefold true knowledge, and in connection with that, showing the third true knowledge that was shown earlier together with the accomplishment of the task, he spoke a pair of verses beginning with "The Teacher has been attended upon by me." Therein, "in the Vajjis' Veḷuva village" means in the Veḷuva village of the Vajji country, in the Veḷuva village in the Vajji country where he entered the last rains retreat. "Beneath the bamboo thicket" means beneath a certain bamboo thicket there. "I shall be extinguished" means I shall be extinguished, I shall attain final Nibbāna through the Nibbāna element without residue of clinging; this is the meaning.
The commentary on the verses of the Elder Anuruddha is concluded.
10.
Commentary on the Verses of the Elder Pārāpariya
920-948. The verses beginning with "A thought arose for the ascetic" are those of the Venerable Elder Pārāpariya. The story of this one has come below already. And those verses were spoken by way of making known the thought of restraining the faculties with mind as the sixth during his own time as a worldling, while the Teacher was still living. But these were spoken at a later time, when the Teacher had attained final Nibbāna and his own final Nibbāna was at hand, by way of making known the practice contrary to the Teaching of the monks both then and in the future. Therein -
920.
Sitting fully focused, secluded, a meditator."
This verse was placed by the compilers of the recitation. Its meaning is by the same method as stated above. But this is the connection - When the Teacher, the chief disciples, and certain great elders had attained final Nibbāna, when in the Scriptures bereft of the Teacher, monks who were compliant and eager to train had become rare, and monks who were difficult to admonish and abundant in wrong practice had arisen, for the ascetic who had calmed evil, the Elder Pārāpariya, sitting in the great Sāla grove covered with flowers, secluded, fully focused, of a meditative disposition, a thought, an investigation arose in dependence on practice - thus the remaining verses -
921.
Was the conduct of the monks, in another way it now appears.
922.
They consumed just enough for that purpose, content with whatever they received.
923.
They consumed for the purpose of sustenance, without greed, not infatuated.
924.
They were not excessively zealous, as they were for the elimination of mental corruptions.
925.
Developing seclusion, they dwelt, devoted to that as their ultimate goal.
926.
Without defilement, not garrulous, following the authority of reflecting on welfare.
927.
Like a smooth stream of oil, was their deportment.
928.
Those elder monks are now quenched, few now are such ones.
929.
The Conqueror's Dispensation, endowed with all excellent aspects, falls apart.
930.
Those established for seclusion, and those who preserve the Good Teaching.
931.
They sport, I imagine, with fools, like demons with the mad.
932.
Men, when battle was proclaimed in the bases of mental defilements.
933.
Following wrong views, they think 'this is better'.
934.
Yet even for a ladle of almsfood, they indulge in improper conduct.
935.
When awake they increase talk, talk that is censured by the Teacher.
936.
Not appeased internally, the purpose of asceticism sits apart.
937.
They offer to householders, desiring more in return.
938.
And accomplished almsfood, mangoes and emblic myrobalans.
939.
Like a courtesan in adornment, like warriors in lordship.
940.
Through many schemes, they consume material gains.
941.
For the sake of livelihood, by means, they collect much wealth.
942.
They teach the Teaching to others, for material gain and not for benefit.
943.
Living off others' gains, shameless, they are not ashamed.
944.
They only wish for esteem, infatuated with material gain and honour.
945.
Either to touch what is untouched, or to protect what has been touched.
946.
Having established mindfulness, so should a sage wander in the village.
947.
Even though it is the latter time, one might experience the Deathless state.
948.
The brahmin attained final nibbāna, the sage with rebirth eliminated."
These verses were spoken by the elder himself.
Therein, "the conduct was of the monks" means when the Highest of Men, the Lord of the World, the One Enlightened by himself, was standing, was living, at that time, because of the nature of the practice. "In another way" means in a different manner the conduct of the monks was practised in accordance with the advice, because of the nature of the practice. "In another way it now appears" means but now, differently from that, the conduct of the monks appears, because of the nature of improper practice - this is the intention.
Now, in order to show first in what manner the practice of the monks was while the Teacher was living, "protection from cold and wind" and so on was said. Therein, "just enough for that purpose" means that much use. Only for protection from cold and wind, only for the covering of the parts arousing shame, having done so, they used the robe. How? "Content with whatever they received" means having arrived at contentment with whatever requisite obtained, whether inferior or superior.
"Superior" means lofty, conjoined with ghee and so on; "rough" means through the absence of that. "Little" means even just the amount of four or five morsels. "Much, for the purpose of sustenance, they consumed" means even though consuming superior and abundant food, they consumed only enough food for sustenance. For that very reason, "without greed" means not having fallen into greed. "Not infatuated, not attached" means they consumed like carters applying axle-grease, like merchants applying wound-ointment.
"Regarding the requisites for life, medicine and also requisites" means the requisite reckoned as medicine, which has become a requisite for the continuation of life - the requisite for the sick. "As they were" means just as those former monks were zealous and engaged in the elimination of mental corruptions, so they, even though overcome by illness, were not excessively zealous regarding the requisite for the sick. This is the meaning.
"Heading for that" means heading for seclusion, sloping towards seclusion. Thus, by the one showing contentment with the four requisites and delight in meditation development through four verses, their practice of the noble lineage was shown.
"Humble" means without extolling oneself and scoffing at others saying "We are rag-robe wearers, almsfood eaters," of humble conduct, of modest conduct. This is the meaning. "Established" means with faith established in the Dispensation. "Easy to support" means easy to maintain because of the state of fewness of wishes and so on. "Gentle" means gentle in the practice of duties and in the entire holy life, like well-refined gold, suitable for application. Or "gentle" means not frowning, open-faced, of hospitable conduct with a beaming face, like a good landing place, bringing happiness - this is what is meant. "Of unstubbornly minded" means of non-rigid consciousness; by that he stated the quality of being easy to admonish. "Unsprinkled" means free from the sprinkling of mental defilements because of the absence of separation from mindfulness; not interspersed now and then with craving, wrong view, conceit, and so on. This is the meaning. "Not garrulous" means not talkative, not harsh with the mouth, or free from verbal forwardness. This is the meaning. "Following the influence of reflecting on welfare" means following the influence of reflecting on welfare, subject to reflecting on welfare, constantly revolving around reflecting on the welfare of oneself and others alone.
"Then" means therefore, because of humble conduct and so on. "Pleasing" means generating confidence, bringing about confidence for those seeing and hearing the practice. "Going" means the movement of going forward, going back, turning around, and so on. Or "going" means the conduct of body and speech. "Eaten" means the use of the four requisites. "Frequented" means the resorting to one's food resort. "Smooth like a stream of oil" means just as an uninterrupted stream of oil, poured by skilled people, flowing, unbroken, smooth, polished, beautiful to behold, and pleasing, so the deportment of those accomplished in deportment was unbroken, smooth, polished, beautiful to behold, and pleasing.
"Great meditators" means those habitually meditating with great meditative absorptions, or those who meditate upon the great Nibbāna - thus "great meditators." For that very reason "of great welfare" - the meaning is endowed with great welfare. "Those elder monks" means those elder monks of the aforesaid kind, devoted to practice, have now attained final Nibbāna - this is the meaning. "Few now are such ones" means now in the latter time, such elder monks of that kind are few, small in number, only several - this is what is said.
"And of wholesome states" means of blameless states that are the requisite ingredients of deliverance, being the decisive support for the end of the round of rebirths. "And of wisdom" means and of such wisdom. "With the utter elimination" means because of the absence, because of the non-attainment. Certainly, here wisdom too may be a blameless quality, but its separate taking up is for the purpose of showing its great usefulness, just as "the accumulations of merit and knowledge." "Endowed with all excellent aspects" means endowed with, furnished with all excellent aspects, special modes, such as being beautiful in the beginning and so on - the meaning is that the Dispensation of the Conqueror, the Blessed One, falls apart and perishes.
"And of evil states and mental defilements, whatever is the season" means whatever is the season, whatever is the time for evil states such as bodily misconduct and so on, and for mental defilements such as greed and so on - "this one prevails" is the remainder of the expression. "Those established for seclusion, and those who preserve the Good Teaching" means those who, however, at such a time are established, putting forth strenuous energy, for the purpose of seclusion of body, mind, and clinging, they are ones who have the remaining practice of the Good Teaching. For this is the intention here: Even though being of well-purified morality and conduct, nowadays certain monks, having accomplished the preliminary duties such as the establishing of the deportment, the arrangement of the meditative development of serenity and insight, the arrest of the great impediments, the arrest of the minor impediments, and so on, engage in meditative development. They are ones who have the remaining practice of the Good Teaching, unable to bring the practice to its culmination.
"Those mental defilements growing" means those mental defilements that were at that time brought to utter elimination and exhaustion by the Blessed One's own true sons, those now, having found opportunity, are attaining growth, increase, and expansion among monks. "Possess many people" means having overpowered the blindly foolish people who are devoid of good friends and abundant in unwise attention, making them powerless, they possess them, they enter into their continuity. And being such, "they sport, I imagine, with fools, like demons with the mad" - just as playful demons, having possessed the mad who are devoid of a physician, bringing them to calamity and disaster, sport with them, so those mental defilements, having possessed the blindly foolish monks who are devoid of the physician that is the One Enlightened by himself, producing harm of the kind pertaining to the present life and so on for them, sport with them, I imagine - the meaning is they are as if sporting.
"Here and there" means by this and that portion of the object. "Ran about" means ran in a deformed manner, proceeding in an unsuitable way. "In the bases of mental defilements" means the mental defilements that arose first are themselves the bases of mental defilements because of being the cause for those arising later; when those bases of mental defilements are accumulated. "As if battle were proclaimed" means having scattered wealth such as gold, silver, gems, pearls, and so on, the proclamation "whatever gold, silver, and so on has come into the possession of whomever, let that be that person's own" - thus the proclamation of desire is called the proclamation of battle. Herein this is the meaning: As if in the bases of mental defilements, battle were proclaimed by Māra, the general of the mental defilements, saying "whatever mental defilement seizes and overcomes whatever being, let that be that one's own." Overpowered by those various mental defilements, those ignorant worldlings were driven about by this and that portion of the object, and were finished.
He said "Having abandoned the Good Teaching, they quarrel with one another" to show what they do when thus driven about. Its meaning is - having abandoned the Good Teaching of practice, they quarrel with one another, making disputes for the sake of material gains and trifles. "Wrong views" means following and pursuing wrong views such as "There is only mere consciousness, material phenomena do not exist at all," and "Just as a person does not exist in the ultimate sense, so too phenomena of intrinsic nature do not exist in the ultimate sense, they are merely conventional expressions" and so on - such wrong grasping - they think "this is better, this alone is foremost, anything else is wrong."
"Gone forth" means departed from the house. "Even for the sake of a ladle of almsfood" means even for the purpose of merely a ladleful of almsfood. Through improper association with the householder who gives that, they indulge in and perform deeds that are improper, that should not be done by one gone forth.
"Having eaten to fill the belly" means without considering the stated saying "with belly unfilled, with measured food," having eaten to fill the belly. "They lie down sleeping on their backs" means without recollecting the stated procedure "he lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware," they sleep lying on their backs. "Talk that is censured by the Teacher" - he speaks with reference to pointless talk beginning with talk about kings.
"All craftsmen's skills" means manual crafts such as making food-fans and so on, to be done by all craftsmen such as merchants and so on. "Having paid attention" means having done so carefully and with regard. "Not appeased internally" means internally not appeased because of the non-appeasement of mental defilements and because of the absence of concentration even for as long as the milking of a cow; the meaning is with unquiet minds. "The purpose of asceticism" means the ascetic practice. "Sits apart" means because of their preoccupation with livelihood activities, not touching even a portion of it, it sits separately; the meaning is it does not cling to them. This is what is meant.
"Clay" means natural or five-coloured clay suitable for use by householders. "Oil and bath powder" means natural or prepared oil and bath powder. "Water, seats, and food" means water and seats and food. "Desiring more in return" means desiring much, progressively more almsfood and so on, with the intention "When we have given clay and so on, people, becoming firm supporters, will give much, progressively more of the four kinds of requisites" - they offer to householders. This is the meaning.
"They clean the teeth by means of this" - thus a tooth-cleaner, a wooden toothbrush. "Wood-apple" means wood-apple fruit. "Flowers" means flowers such as jasmine, champaka, and so on. "Solid foods" means the eighteen kinds of sweet-meats. "And accomplished almsfood" means special kinds of cooked rice endowed with colour and so on. By the word "and" in "mangoes and emblic myrobalans," he includes unmentioned fruits such as citrons, palmyra fruits, coconuts, and so on. The explanation is: in all cases, they offer to householders, desiring more in return.
"Like physicians in medicines" - the intention is that just as physicians in the application of medicines to householders, so monks conduct themselves. "Like householders in duties and non-duties" means like a layman in both small and great duties to be done for householders. "Like a courtesan in adornment" means like women who live by their beauty in the adornment of their own bodies. "Like warriors in lordship" means just as warriors in lordship, in the exercise of sovereignty, so they conduct themselves having become heads of families. This is the meaning.
"Fraudulent" means engaged in fraud, delighting in the practice of deception by making what is not a gem appear as a gem, and what is not gold appear as gold. "Deceivers" means those who cheat by false measures and so on. "False witnesses" means those who bear untrue witness. "Unscrupulous" means perverse; the meaning is of unrestrained conduct. "By many schemes" means by the aforesaid and by many other modes of wrong livelihood.
"By a semblance of allowability" means by a semblance of what is allowable, by a counterfeit of what is proper. "By indirect means" means in the application of indirect methods regarding requisites. "By scheming" means in the arrangement of interest and so on; the locative case applies to all domains. "Driven along" means driven along and consumed by evil qualities such as great desire and so on. "For the sake of livelihood" means for the purpose of livelihood, having livelihood as the cause. "By means" means by means such as persuasive talk and so on, by the method of producing requisites. "They drag together" means they collect.
"They set up an assembly" means they set themselves up before the assembly; the meaning is that just as the assembly attends upon them, so they win over the assembly. "By work" means because of work. For they set up the assembly on the pretext of service to be done by themselves. "But not by the Teaching" means they do not set up the assembly on the pretext of the Teaching. The meaning is that the winning over of the assembly that was permitted by the Teacher for an assembly established in the nature of being uplifted - by that they do not win them over. "For the sake of gain" means because of gain; standing established in conduct according to desire, thinking "The great multitude, esteeming me thus: 'The noble one is very learned, a reciter, a preacher of the Teaching,' will bring material gain and honour to me," they teach the Teaching to others for the sake of gain. "But not for the sake of the good" means the good that should be attained by one who teaches the Good Teaching standing at the head of the bases of liberation - they do not teach the Teaching for the sake of welfare distinguished as pertaining to the present life and so on; this is the meaning.
"They quarrel over the Community's gains" means they quarrel because of the Community's gains; they make disputes saying "It reaches me, not you" and so on. "Outsiders to the Community" means outside the noble Community, because of the absence of that in the noble Community. "Living off the gains of others" means since in the Dispensation, material gain has arisen with reference to others who are endowed with virtues such as morality and so on, trainees, designated by blind, foolish worldlings, they live off that gain of others; or living off gain that should be received from donors, from others - monks who are makers of quarrels, being shameless because of the absence of disgust towards evil, and not being ashamed, not feeling shame even at the thought "We consume the gains of others, our livelihood depends on others."
"Not devoted" means not devoted to qualities that make one an ascetic. "Likewise" means just as those previously mentioned, the makers of quarrels and so on, likewise. "Some" means certain ones. "Shaven-headed, wrapped in the double robe" means shaven-headed merely because of having shaved hair, with bodies wrapped in the robe that has obtained the name "double robe" because of being joined together from pieces of rags. "They desire only esteem, infatuated with material gain and honour" means having become infatuated and attached through the hope for material gain and honour, engaged in sweet words such as "well-behaved, an advocate of austere practices, very learned," or "a noble one" - they desire and seek only esteem and respect, but not the virtues that are the cause thereof; this is the meaning.
"Thus" means by the method stated as "with the utter elimination of wholesome states and of wisdom." "When things have gone in various ways" means when perishable qualities of various kinds have gone forth and been accomplished, or when defiling qualities have begun to go forth and occur in various ways. "It is not easy now likewise" means now, at this time when good friends are rare and the hearing of the suitable Good Teaching is rare, just as when the Teacher was living, to touch, to attain meditative absorption and insight not yet touched, not yet reached, not yet attained; or what has been touched, so as to guard and protect it in such a way that it becomes conducive to distinction rather than being conducive to relinquishment or merely conducive to duration - it is easy in that way, it is not easy in that way, it is not possible to accomplish it in that way; this is the meaning.
Now, because the time of his own final Nibbāna was near, exhorting his fellow in the holy life with a brief exhortation, he said beginning with "Just as in a thorny place." Its meaning is - Just as a man, going about without sandals in a place strewn with thorns for some purpose, having established mindfulness thinking "May a thorn not pierce me," goes about, so a sage, walking in the village as food resort strewn with the thorns of defilements for a purpose, having established mindfulness, endowed with mindfulness and full awareness, should walk about diligently, not abandoning the meditation subject - this is what is meant.
"Having remembered the former meditators, recollecting their practice" means having remembered the former ones engaged in exertion, meditators by way of being engaged in meditation, those who had begun insight meditation, recollecting their duty, following the method of right practice and meditation in accordance with the scriptures, without giving up the responsibility, practising accordingly. "Even though it is the latter time" means even though this is the last time when the Teacher has passed away, still, practising in accordance with the Teaching, arousing zeal in insight meditation, one might experience the Deathless state, one might attain Nibbāna.
"Having said this" means having spoken this method of practice regarding defilement and cleansing as shown. And this concluding verse should be understood as spoken by the compilers of the recitation to make known the elder's final Nibbāna.
The commentary on the verses of the Elder Pārāpariya is concluded.
The commentary on the Chapter of Twenties is concluded.