17.
The Book of the Thirties
1.
Commentary on the Verses of the Elder Phussa
949-980. In the Chapter of Thirties, the verses of the Venerable Elder Phussa beginning with "Having seen many pleasing ones." 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 in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn as the son of a certain provincial king. His name was Phussa. He, having attained discretion, reached accomplishment in the crafts to be learnt by princes of the warrior caste. Because of being endowed with decisive support, with consciousness not attached to sensual pleasures, having heard the Teaching in the presence of a certain great elder, having gained faith, having gone forth, having taken a meditation subject suitable to his temperament, devoting himself to meditation, having produced the meditative absorptions, having established insight with meditative absorption as its foundation, before long became a possessor of the six higher knowledges. Then one day, a certain ascetic named Paṇḍaragotta, seated having heard the Teaching in his presence, having seen many monks accomplished in morality and good conduct, with well-restrained faculties, with developed bodies and developed minds, with a gladdened mind, having thought "It would be good indeed if this practice were to remain long in the world," asked the elder: "How, venerable sir, will the practice of monks be in the future course of time?" Showing that meaning, the compilers of the recitation -
949.
The sage of the Paṇḍara clan asked the one named Phussa." placed this verse at the beginning.
Therein, "pleasing" means worthy of confidence through their own practice. "Many" means several. "Self-developed" means with minds developed through the meditative development of serenity and insight. "Well-restrained" means with well-restrained faculties. "Sage" means a hermit. "Of the Paṇḍara clan" means of the same clan as him, because of being born in the lineage of a sage named Paṇḍara. "Named Phussa" means to be called by the word Phussa; the meaning is one named Phussa.
950.
In the future time, tell me this when asked."
This is the verse of questioning by that sage.
Therein, "what desires" means in this Dispensation in the future, what kind of desires will monks have, what kind of disposition - whether of inferior disposition or of superior disposition; this is the meaning. "What intentions" means of what kind of intentions, of what kind of disposition - whether of a disposition towards defilement or of a disposition towards cleansing; this is the meaning. Or alternatively, "desires" means the wish to do; therefore the meaning is what kind of wish to do will they have. "Intention" is just disposition itself. "What deportment" means of what kind of deportment. "Deportment" means one possessing avoidance and performance duties such as the wearing of robes and so on; this is the meaning. "Will they have" means they will be. "That to me" means he entreats the elder thus: "That distinction of desires, intentions, and deportment of monks in the future, being asked, tell me, declare it to me." The elder, in order to declare that meaning, first to urge attentive listening -
951.
Consider it attentively, I shall tell you of the future." He spoke a verse.
Its meaning is - O sage named Paṇḍara, what you ask me, that future I shall tell you; but while I am telling, hear my word and, since it illustrates the meaning of the future and brings a sense of urgency, consider it attentively.
Then the elder, having seen as it really is the future course of events for monks and nuns through knowledge of future events, telling him -
952.
Envious and having different views, they will be in the future.
953.
Light-minded, without respect for the Teaching, disrespectful towards one another.
954.
This well-taught Teaching, the foolish will defile.
955.
They will become powerful, garrulous, without learning.
956.
They will be weak, those with shame, disregarded.
957.
Female and male slaves, the imprudent will consent to in the future.
958.
Arrogant they will wander about, delighting in disputes, like quadrupeds.
959.
Deceitful, obstinate, prattlers, crafty, they will walk about as if noble ones.
960.
They will go about the streets, wrapped in ivory-coloured robes.
961.
They will loathe the ochre robe, being attached to white garments.
962.
Wearied by the deep forests, they will dwell near villages.
963.
Following their example, the unrestrained will associate with them.
964.
Even those wise ones who are well-behaved, they will not associate with them then.
965.
Some will wear the white emblem of the sectarians.
966.
And reflection on the orange robe, will not be among the monks.
967.
The reflection was greatly terrible, inconceivable for the elephant.
968.
At that very moment the elephant spoke verses connected with meaning.
969.
Devoid of self-control and truth, he does not deserve the ochre robe.
970.
Endowed with self-control and truth, he indeed deserves the ochre robe.
971.
With a wandering mind, devoid of virtue, he does not deserve the ochre robe.
972.
With pure mental thought, he indeed deserves the ochre robe.
973.
He deserves white garments, what will the ochre robe do for him?
974.
Will restrain those of such quality, with minds of friendliness, in the future.
975.
The imprudent will not listen, uncontrolled, acting as they please.
976.
Will not heed their preceptors, like an inferior horse the charioteer.
977.
For monks and nuns, when the last time has arrived.
978.
Be obedient, be kindly in speech, respectful towards one another.
979.
Putting forth strenuous energy, resolute, always of firm effort.
980.
Develop the eightfold path, touching the Deathless state." He spoke these verses.
Therein, "prone to wrath" means of a nature to be angry. "They will be in the future" is the connection. Were there not such ones in the elder's time? There were indeed. But at that time, due to the abundance of good friends, due to the many exhorters and instructors among the fellow monks in the holy life, and due to the abundance of reflection even when mental defilements were powerful, monks were for the most part without wrath; in the future, in the reverse of that, they will be excessively prone to wrath; therefore "in the future" was said. The same method applies to the remaining terms as well. "Bearing hostility" means those of a nature to bind up resentment regarding the grounds of resentment, or bearing hostility because of the arising of hostility. Therein, anger belonging to the earlier time is wrath; that belonging to the later time is hostility. Or, hate that has occurred once is wrath; that which has occurred many times is hostility. They disparage and heap scorn upon the existing virtues of others; or, just as with a water-wiping cloth that wipes away water, the contempt, the disparaging, the heaping of scorn belongs to them - thus they are "contemptuous." Obstinacy having the characteristic of arrogance belongs to them - thus they are "obstinate." "Fraudulent" means possessed of fraudulence having the characteristic of making known non-existent virtues. "Envious" means possessed of envy having the characteristic of being vexed at others' success. "Of different views" means of mutually contradictory doctrines, of opposing views, and makers of disputes - this is the meaning.
"Conceited about the Teaching as if they knew it, though profound, they range only on the near shore" means regarding the profound, hard to fathom Good Teaching, though it is not known, they are conceited thus: "It is known, it is seen"; precisely because of that, since it operates in the near portion of that, they range only on the near shore. "Light" means of light nature, fickle. "Without respect for the Teaching" means devoid of respect for the Good Teaching. "Disrespectful towards one another" means not deferential towards one another, devoid of weighty respect among the Community and fellow monks in the holy life. "Many dangers" means of the aforementioned kind, and those to be stated - many, of numerous faults, obstacles. "In the world" means in the world of beings. "Will arise in the future" means will become manifest in the future. "This well-taught Teaching" means this scriptural Good Teaching taught well, without distortion, by the One Enlightened by himself in the manner of being beautiful in the beginning and so on. "Will defile" means they will make it soiled, corrupted by mental defilements; by the defilement of misconduct, by the false teaching of calling "an offence 'no offence,' a heavy offence 'a light offence'" and so on, they will reject the smooth and subtle material and immaterial teaching; by the defilement of wrong views in both cases and by the defilement of craving, they will corrupt it, will make it impure. "The foolish" means those without wisdom. For this was said by the Blessed One - "There will be, monks, monks in the future period of time... etc. While discussing the higher teaching and analytical discussion, falling into dark mental states, they will not understand."
"Devoid of virtue" means devoid of virtues beginning with morality, immoral, and shameless ones. Or alternatively, "devoid of virtue" means inferior in virtues beginning with the observances of the monastic discipline, not knowing what has been laid down in the Teaching and discipline. "In the Community" means in the midst of the Community. "Speaking" means talking; saying whatever they please while a discussion for judgment is taking place in the Community. "Confident" means fearless and bold. "Powerful" means powerful through the strength of their faction. "Garrulous" means harsh of mouth, speakers of harsh words. "Without learning" means not learned; merely by relying on material gain, honour, and fame, having become bearers of virtues, establishing whatever purpose they wish in the midst of the Community thus: "what is the Teaching is 'not the Teaching,' and what is not the Teaching is 'the Teaching,' what is monastic discipline is 'not monastic discipline,' and what is not monastic discipline is 'monastic discipline'" - they will become powerful.
"Virtuous" means accomplished in virtues beginning with morality. "Speaking according to the meaning" means in conformity with the meaning, with unerring meaning, explaining thus: "what is the Teaching is 'the Teaching,' what is not the Teaching is 'not the Teaching,' what is monastic discipline is 'monastic discipline,' what is not monastic discipline is 'not monastic discipline.'" "They will be weak" means they will be devoid of power in the assembly due to the majority of shameless ones; their word will not stand. "Those with shame, disregarded" means those possessing shame, disregarded by anyone. For they, though capable of speaking according to the Teaching, through abhorrence of evil and through having few duties, not creating opposition with anyone, not striving to establish their own doctrine, without performing the act of manifest disapproval or making a determination, remain silent.
"Silver" means money; by that, the inclusion of coins, copper small coins, and so on should also be seen. "Gold" means gold; by that, the inclusion of gems, pearls, and so on should also be seen. The word "or" has the meaning of conjunction, as in such passages as "whether footless or" and so on. Or the reading is "rajatajātarūpañcā." "Field" means where early crops and late crops grow, that is a field. A piece of land not prepared for that purpose is a site. "Goats and sheep" means sheep are indeed just goats; setting those aside, the remaining kinds of livestock are called goats. By the term "goats and sheep" itself, the inclusion of cattle, buffaloes, and so on is also made here. "Female slaves and male slaves" means female slaves and male slaves. "Imprudent" means fools; not knowing what is allowable and what is not allowable, what is suitable and what is not suitable, they will consent to and accept for their own benefit.
"Intending on finding fault" means having a mind of looking down upon others, making them inferior; or habitually finding fault even in places where fault should not be found. "Foolish" means possessed of the characteristic of foolishness through wrongly considered thinking and so on; for that very reason, "unconcentrated in morality" means not of concentrated mind in the fourfold purification of morality. "Arrogant" means with arisen hollow conceit. "They will wander about" means they will wander about having raised the banner of conceit. "Delighting in disputes, like quadrupeds" means through the abundance of vehemence, engaged in the superiority of action, delighting only in disputes, like quadrupeds, like beasts looking only to their own welfare, delighting in the search for food, intent on harming the weak. This is the meaning.
"Agitated" means possessed of restlessness, devoid of unified focus of mind. "Wrapped in blue robes" means wrapped in a robe of blue colour dyed with an unallowable dye; those who wander about having both worn as a lower garment and put on as an upper garment such a robe. "Deceitful" means fraudulent through the basis of scheming such as hinting to those nearby and so on; those who, having practised hypocrisy through the desire for esteem for virtues they do not possess, astonish others. "Obstinate" means those with minds hardened by wrath and by conceit, with hard hearts. "Prattlers" means talkers, of scheming conduct; those who cause people with gladdened minds to say to the donors of requisites "What does the noble one need, venerable sir?"; or the meaning is prattlers by means of speech employed for the sake of requisites and by means of belittling. "Crafty" means "therein, what is the horn? Whatever horn, the state of being adorned, shrewdness, skill, deceptiveness, the state of deceptiveness" - endowed with unconcealed mental defilements similar to the horn as stated thus; the meaning is of adorned conduct. "Like noble ones" - this is the showing of the meaning of that very word "deceitful." For showing the state of standing as if they were noble ones, the deceitful ones wander about like noble ones - thus he said.
"With oil-smoothed" means smoothed with beeswax oil or sesame oil. "Fickle" means endowed with fickleness such as adorning the body, adorning requisites, and so on. "With collyrium-painted eyes" means with eyes anointed with decorative collyrium. "They will go along the road" means on the pretext of going about for alms and visiting families, they will wander here and there along the main street. "Wrapped in ivory-coloured robes" means with bodies wrapped in robes dyed an ivory colour.
"Not loathsome" means not to be loathed. "By the liberated" means by the noble ones. "Well-dyed" means well dyed with an allowable dye; because it was practised by the Worthy Ones, the Buddhas and so on, they will loathe the ochre robe, the banner of the worthy. Why? Because they are attached to white garments, having fallen into greed. For this is a statement of reason for wearing ivory-coloured robes. For they, considering white garments, thinking "If white is taken entirely, it would be an abandonment of the outward sign of a monk," wear ivory-coloured robes.
"Desirous of gain" means greedy for gain. Lazy even in going about for alms, due to being given to idleness. Of inferior energy due to the absence of enthusiasm of mind to practise the ascetic duty. "Wearied" means becoming fatigued; the meaning is wearied in mind, being troubled to dwell in the deep forests. "Near villages" means in lodgings near villages, in lodgings close to villages, or in lodgings at village gates. "They will dwell" means they will dwell.
"Following their example" means whoever has obtained gain through the practice of wrong livelihood, they will wander about following the example of those very persons. "They will wander about" means they themselves too, like them, frequenting royal families and so on in order to produce gain through wrong livelihood, will roam about. Or the reading is "bhajissanti"; the meaning is they will associate with. "Unrestrained" means devoid of the restraint of morality.
"Whoever does not obtain gain" means whatever monks, through avoidance of wrong livelihood and through lack of merit, are not obtainers of gain, of requisites, they will not be honourable, worthy of veneration, or praiseworthy at that future time. "Even those wise ones who are well-behaved" means those monks who are wise through being endowed with resolution, who are well-behaved, they will not associate with them; the meaning is that at that future time, those monks who are obtainers of gain will be only those desirous of gain.
"Dyed with barbarian dye" means dyed with the dye of the dark kacchaka tree. This is a compound term; the description is with the nasal for the sake of metrical ease in the verse. "Censuring their own emblem" means loathing the ochre robe which is their own emblem. For the ochre robe is called the emblem of those gone forth in the Dispensation. "Some will wear the emblem of the sectarians" means some, while still claiming the status of sons of the Sākyan, will wear the white garment, the white cloth which is the emblem of the sectarians who wear white garments.
"And disrespect for the orange robe" means disrespect, lack of esteem for the orange robe which is the banner of the worthy, will then in the future be among them. "And reflection on the orange robe" means even so much as reviewing in the use of the orange robe by the method beginning with "Having reflected wisely, I use the robe" will not exist.
Illustrating the state of the ochre robe being worthy of esteem by one wearing the ochre robe, with the esteem that "one should refrain from misconduct," citing the Chaddanta Jātaka, he said beginning with "of one overpowered by suffering." Therein, "pierced by a dart" means of one pierced by a broad poisoned dart, and for that very reason overpowered by great suffering. "Is transformed" means committing bodily change. "Greatly terrible" means the reflection of the great Chaddanta elephant was dreadful through disregard for body and life, weightier, inconceivable by others, unable to be set going by mere thought. For during the time of the elephant king Chaddanta, the Bodhisatta, pierced by a poisoned arrow by a hunter named Soṇuttara standing in a concealed place, overpowered by great suffering, having seen the ochre robe that he had taken and put on, thinking "This one is covered by the banner of the noble ones, he should not be harmed by me," having established a mind of friendliness right there, he taught the Teaching further. As he said -
With uncorrupted mind addressed the hunter:
'For what purpose, or for what reason, my dear,
Did you kill me, or whose is this undertaking?'" and so on.
Showing this meaning, the elder said beginning with "Chaddanta indeed." Therein, "well-dyed, the banner of the worthy" he said with reference to the ochre robe put on by Soṇuttara. "Spoke" means said. "Verse" means verses. "The elephant" means Chaddanta, the king of elephants. "Connected with benefit" means based on benefit, beneficial; the meaning is connected with welfare.
In the verses spoken by the elephant king Chaddanta, "not free from corruption" means corrupt through the corruptions of lust and so on; "will put on" means will use by way of an inner robe, an outer robe, and a bed-sheet. Or the reading is "paridhassati." "Devoid of self-control and truth" means devoid of, separated from, abandoned - this is the meaning - sense-faculty control and verbal truth that accords with ultimate truth. "He does not" means such a person does not deserve to put on the ochre robe.
"Of one who has left behind corruption" means one whose corruption has been left behind, cast off, abandoned by the four paths - this is the meaning. "In morality" means in the fourfold purification of morality. "Well concentrated" means well concentrated. "Endowed" means approached with, possessed of, sense-faculty control and truth of the kind above explained. "He indeed" means such a person certainly deserves that scented ochre robe - this is the meaning.
"Gone wrong in morals" means one whose morality is broken. "Imprudent" means devoid of wisdom, without the wisdom for purifying morality. "Unconcealed" means well-known, manifest as "this one is immoral"; or unconcealed through having distracted faculties, meaning one of unconcealed faculties - this is the meaning. "Acting as he pleases" means one who does as he wishes through broken restraint; or one subject to be done with as wished by sensual pleasure or by Māra. "With a wandering mind" means with a mind distracted among objects such as matter and so on. "Without zeal" means without brightness, devoid of bright qualities, bereft of shame and moral fear; or devoid of zeal for the accomplishment of wholesome qualities.
"Without lust" means one whose desire and lust have disappeared. "Of pure mental thought" means one whose mental applied thought is well purified, or one whose thought is undisturbed.
"What will the ochre robe do for him" means for one who has no morality, what purpose indeed will the ochre robe accomplish? The meaning is that his sign of one gone forth is like a mere adornment.
"Of corrupt mind" means those whose minds are corrupted by the faults of lust and so on. "Disrespectful" means devoid of regard and disrespectful towards the Teacher, the Teaching, and one another. "Of those of such quality, with minds of friendliness" means those whose hearts are associated with the development of friendliness, who by that very achievement of arahantship have attained the state of such-likeness towards desirable things and so on, of lofty virtues. For this is the genitive case used in the accusative sense. "Will restrain" means the meaning is that, out of fear of disrespect towards themselves, thinking "Having seen those accomplished in morality and so on, and esteeming them, they will not think much of us who have failed in morality," they will obstruct them in such a way that those, being troubled, will depart.
"Even being trained" means even being made to train. For this is the description of the agent used in the sense of the object. "By the elders" means by one's own teachers and preceptors. "The wearing of the robe" is merely an example of the ascetic's practice; therefore the meaning is even being trained in the manner beginning with "Thus should you step forward, thus should you step back" and so on. "Will not listen" means they will not accept the exhortation.
"Those fools thus trained" means those blind fools, even being trained by their teachers and preceptors, are as if untrained due to their disrespect. "Will not heed their preceptors" means they do not show regard towards their preceptors and teachers, they do not abide by their instruction. Like what? "Like an inferior horse the charioteer" - just as an inferior horse, a wicked horse, does not heed the horse-trainer and does not abide by his instruction, so too they do not fear and are not abashed before their preceptors and teachers - this is the meaning.
"Thus" and so on is the conclusion of the very meaning that was stated. Therein, "thus" means in the way above explained. "In the future course of time" means the future course of time; the meaning is in the future time. Showing that very thing in its own form, he said "when the last time has arrived." Therein, which is the last time? "The last time beginning from the third council" say some; others do not allow that. For the Dispensation has five ages: the age of liberation, the age of concentration, the age of morality, the age of learning, and the age of giving. Among these, first is the age of liberation; when that has disappeared, the age of concentration prevails; when that too has disappeared, the age of morality prevails; when that too has disappeared, the age of learning prevails as well. For one of impure morality upholds the great learning of the Scriptures in part, out of desire for material gain and so on. But when, with the ending of the matrices, the Scriptures disappear altogether, from that point onwards only the mere outward sign remains; then, having collected wealth in whatever way, they distribute it by the avenue of giving - that, it is said, is their final right practice. Therein, the last time begins from the age of learning; "beginning from the age of morality" say others.
Thus the elder, having shown the great fear that will arise in the last time, again giving exhortation to the monks assembled there, spoke three verses beginning with "Before this arrives." Therein, "before this arrives" means this future great fear that obstructs the practice, which was spoken of by me to you, arrives - before it arrives, just until it comes - this is the meaning. "Easy to admonish" means patient of speech, endowed with qualities that make for being easy to admonish; the meaning is be those who respectfully receive the instructions of elders. "Gentle" means soft-hearted.
"With a mind of friendliness" means with minds associated with friendliness, which has the characteristic of bringing welfare to all beings. "Compassionate" means engaged in compassion, endowed with compassion through conduct of the nature of removing the suffering of others. "Putting forth strenuous energy" means those whose energy is exerted for the abandoning of unwholesome states and for the acquisition of wholesome states. "Resolute" means those whose minds are directed towards Nibbāna. "Constantly" means at all times. "Of firm effort" means of steady energy.
"Negligence" means being negligent, the non-practice of wholesome mental states, and the release of consciousness in unwholesome mental states. For it is said -
"Therein, what is negligence? The release of consciousness in bodily misconduct or verbal misconduct or mental misconduct or in the five types of sensual pleasure, the non-arising of release, inattentive practice in the development of wholesome mental states" and so on.
"Diligence" means non-negligence; it should be understood as the opposite of negligence. For in meaning, diligence is the continuous presence of mindfulness; this is the name for established mindfulness itself. For the meaning here is this: Since all harm is rooted in negligence, and all benefit is rooted in diligence, therefore, having seen negligence as peril, as danger, and having seen diligence as security, as free from danger, develop the noble eightfold path - which includes the three aggregates beginning with morality, being the summit of the practice of diligence - by way of the eight factors beginning with right view; touching the Deathless, Nibbāna, realizing it, arouse it in your own continuity; not stopping at merely the path of seeing, cultivate it by way of producing the upper three paths; thus your development of diligence will have reached its summit.
Thus the elder exhorts the assembly that has arrived. These indeed were this elder's verses of declaration of final liberating knowledge.
The commentary on the verses of the Elder Phussa is concluded.
2.
Commentary on the Verses of the Elder Sāriputta
981-1016. The verses beginning with "One who conducts himself properly, mindful as he should be" are the verses of the Venerable Elder Sāriputta. The story of him and of the Venerable Elder Mahāmoggallāna should be understood thus - In the past, at the summit of an incalculable period plus a hundred thousand cosmic cycles from now, the Venerable Sāriputta was reborn in a wealthy brahmin family; by name he was the young man Sarada. Mahāmoggallāna was reborn in a very wealthy householder family; by name he was the householder Sirivaḍḍha. Both of them were friends who had played together in the dust as children. Among them, the young man Sarada, after his father's passing, having come into possession of the wealth belonging to the family, one day, having gone to a private place, thought - "Death is indeed certain for these beings; therefore I should undertake a going forth and seek the path of liberation" - having approached his friend, he said "My dear, I wish to go forth; will you be able to go forth?" When he said "I shall not be able to," thinking "So be it, I myself shall go forth," having had the jewel storehouses opened, having given a great gift to the destitute, travellers and others, having gone to the foot of a mountain, he went forth in the going forth of sages. Those who went forth following his going forth were sons of brahmins numbering about seventy-four thousand. He, having produced the five direct knowledges and the eight meditative attainments, taught those matted-hair ascetics too the preliminary work on the circular meditation object. They too all produced the five direct knowledges and the eight meditative attainments.
At that time, a One Enlightened by himself named Anomadassī, having arisen in the world, having set in motion the excellent wheel of the Teaching, having helped beings cross over from the great flood of saṃsāra, one day, thinking "I shall look after the ascetic Sarada and his pupils," alone, without a companion, having taken his bowl and robes, having gone through the sky, thinking "Let him know my state of Buddhahood," while the ascetic was watching, having descended from the sky, he stood firm on the earth. The ascetic Sarada, having reflected upon the marks of a great man on the Teacher's body, having come to the conclusion "This is indeed an omniscient Buddha," having gone out to meet him, having prepared a seat, gave it. The Blessed One sat down on the prepared seat. The ascetic Sarada sat down to one side near the Teacher.
At that time, his pupils, matted-hair ascetics numbering about seventy-four thousand, having taken increasingly superior and nourishing various fruits, having come, having seen the Teacher, with confidence arisen, having looked at the manner of sitting of their own teacher and of the Teacher, said "Teacher, we formerly went about thinking 'There is no one greater than you,' but this person is greater than you, I think." "What are you saying, dear ones? Do you wish to make Mount Sineru, sixty-eight hundred thousand yojanas in height, equal to a mustard seed? Do not make me equal to an omniscient Buddha." Then those hermits, having heard their teacher's words, thinking "How great indeed is this highest of men!" all fell at his feet and paid homage to the Teacher.
Then their teacher said - "Dear ones, we have no gift befitting the Teacher, and the Teacher has come here at the time for the alms round; come, let us give a gift according to our strength. Whatever superior various fruits have been brought by you, bring them" - having had them brought, having washed his hands, he himself placed them in the Truth-finder's bowl. As soon as the Teacher had accepted the various fruits, deities infused divine nutriment. The hermit himself filtered even the water and gave it. Then, having completed the meal duty, when the Teacher was seated, having summoned all the pupils, he sat speaking memorable talk in the Teacher's presence. The Teacher thought "Let the two chief disciples come together with the Community of monks." They, having known the Teacher's mind, the chief disciples attended by a retinue of a hundred thousand who had eliminated the mental corruptions, having come and having paid homage to the Teacher, stood to one side.
Then the ascetic Sarada addressed his pupils - "Dear ones, veneration should be made to the Teacher and the Community of monks with flower seats; therefore bring flowers." They, at that very instant, by supernormal power, having brought flowers endowed with beauty and fragrance, prepared a flower seat measuring one yojana for the Buddha, three leagues for the two chief disciples, of various sizes beginning with half a yojana for the remaining monks, and one usabha in extent for the most junior of the Community. When the seats had been thus prepared for them, the ascetic Sarada, standing before the Truth-finder with joined palms raised - said "Venerable sir, for the purpose of helping me, please ascend this flower seat." The Blessed One sat down on the flower seat. When the Teacher was seated, the two chief disciples and the remaining monks sat down on their own respective bowl-seats. The Teacher, thinking "May it be of great fruit for them," entered upon the cessation attainment. Having known the state of the Teacher having entered upon the attainment, the two chief disciples too and the remaining monks too entered upon the cessation attainment. The hermit stood holding a flower umbrella continuously for seven days. The others, however, having consumed forest roots, fruits and berries, at the remaining time stood with joined palms raised.
The Teacher, after the elapse of a week, having emerged from cessation, addressed the Elder Nisabha, the chief disciple - "Give the thanksgiving for the flower seat on behalf of the ascetics." The Elder, standing in the knowledge of the perfections of a disciple, gave the thanksgiving for the flower seat on their behalf. At the conclusion of his teaching, the Teacher addressed the Elder Anoma, the second chief disciple - "You too teach the Teaching to these ones." He too, having contemplated the three Canons of the Buddha's teaching, taught them the Teaching. Even through the teaching of both, there was no full realization of the teaching for even one. Then the Teacher, standing in the domain of a Buddha, began the proclamation of the Teaching. At the conclusion of the teaching, setting aside the ascetic Sarada, all the remaining approximately seventy-four thousand matted-hair ascetics attained arahantship. The Teacher stretched out his hand saying "Come, monks." They at that very instant, with the ascetic's appearance having vanished, bearing the excellent eight requisites, were like elder monks of sixty years' standing.
But the ascetic Sarada, because of the reflection that had arisen "Oh, may I too, like this Elder Nisabha, in the future become a chief disciple of a Buddha," being distracted by thinking about something else at the time of the Teacher's teaching, was not able to penetrate the paths and fruits. Then, having paid homage to the Truth-finder, he made that very aspiration. The Teacher too, having seen that it would succeed for him without obstacle - Having declared "From now, having passed beyond one incalculable period exceeding a hundred thousand cosmic cycles, you will be a chief disciple named Sāriputta of a One Enlightened by himself named Gotama," having spoken a talk on the Teaching, surrounded by the community of monks, he plunged into the sky.
The ascetic Sarada too, having gone to the presence of his friend Sirivaḍḍha, said: "My dear, by me, at the feet of the Blessed One Anomadassī, the position of chief disciple of a One Enlightened by himself named Gotama who will arise in the future has been aspired to. You too should aspire to the position of his second disciple."
Sirivaḍḍha, having heard that instruction, having had a place measuring eight karīsas at the door of his own dwelling made level, having scattered flowers with parched grain as the fifth, having had a pavilion built with a roof of blue water-lilies, having prepared a seat for the Buddha, having prepared seats for the monks as well, having arranged a great honour and respect, having had the Teacher invited by the ascetic Sarada, having carried on a great giving for seven days, having covered the community of monks headed by the Buddha with very precious cloths, made an aspiration for the state of second disciple. The Teacher too, having seen that it would succeed for him without obstacle, having declared it in the manner stated, having given the thanksgiving for the meal, departed. Sirivaḍḍha, joyful and delighted, having performed wholesome action for as long as life lasted, was reborn in the sensual-sphere heavenly world at the second mind-moment. The ascetic Sarada, having developed the four divine abidings, was reborn in the Brahma world.
Thenceforth the intervening actions of both of them have not been told. But even before the arising of our Blessed One, the ascetic Sarada took conception in the womb of the brahmin woman Rūpasārī in Upatissa Village, not far from Rājagaha. On that very same day, his friend too took conception in the womb of the brahmin woman Moggalī in Kolita Village, not far from Rājagaha. It is said that both those families, up to the seventh generation, were bound and connected as friends. They gave pregnancy care to both of those two on the very same day. After the elapse of ten months, even for those who were born, they appointed sixty-six nurses for them; on the name-giving day, because the son of the brahmin woman Rūpasārī was the son of the foremost family in Upatissa Village, they gave him the name Upatissa. Because the other was the son of the foremost family in Kolita Village, they gave him the name Kolita. Both of them, growing up with a great retinue, following the course of growth, went to the far shore of all crafts.
Then one day, while watching the mountain-top festival at Rājagaha, having seen the great multitude assembled, because of the maturity of their knowledge, wisely emerging, having gained a sense of urgency thinking "All these people will fall into the mouth of death within a hundred years," having made the determination "The teaching of liberation should be sought by us, and for those seeking it, it is fitting to obtain a going forth," they went forth together with five hundred young men in the presence of the wandering ascetic Sañcaya. From the time of their going forth, Sañcaya attained the highest gain and the highest fame. They, within just a few days, having mastered the entire doctrine of Sañcaya, not seeing any substance therein, having departed from there, here and there they ask questions of those various ascetics and brahmins reputed to be wise; those others, when asked by them, are not able to answer; on the contrary, they themselves answer the questions of those others. Thus, while seeking liberation, they made an agreement - "Whichever of us first attains the Deathless, let him inform the other."
And at that time, when our Teacher, having attained the first highest enlightenment and having set in motion the excellent wheel of the Teaching, having gradually tamed the thousand matted-hair ascetics beginning with Uruvelakassapa, was dwelling at Rājagaha, one day the wandering ascetic Upatissa, while going to the wandering ascetics' park, having seen the Venerable Elder Assaji walking for almsfood in Rājagaha, thinking "Never before have I seen a one gone forth of such good deportment; one should indeed dwell here with a peaceful state," with confidence arisen, looking out for the Venerable One in order to ask a question, followed closely behind him. The Elder too, having received almsfood, went to a suitable place to consume it. The wandering ascetic, having prepared his own wandering ascetic's chair, gave it. And at the conclusion of the meal, he gave him water from his own water jug.
Thus he, having performed the duties to a teacher, having exchanged friendly welcome with the Elder who had finished his meal, asked "Who is your Teacher, or whose Teaching do you approve of?" The Elder cited the One Enlightened by himself. Again, when asked by him "What does the venerable one's Teacher assert?" thinking "I shall show the profundity of this Dispensation," having declared his own junior status, and speaking of the Teaching of the Dispensation to him in brief, he spoke the verse "Whatever phenomena arise from a cause." The wandering ascetic, having heard just the first pair of terms, became established in the fruition of stream-entry accomplished with a thousand methods; the other pair of terms was concluded at the time of becoming a stream-enterer. At the conclusion of the verse, however, having become a stream-enterer, when the higher distinctions did not occur, having considered "There will be a reason for this," he said to the Elder - "Venerable sir, do not extend the proclamation of the Teaching further; let it be just this much. Where does our Teacher dwell?" "At the Bamboo Grove." "Venerable sir, you go ahead; I, having fulfilled the promise made to my friend, shall take him and come" - having paid homage with the fivefold prostration, having circumambulated three times, having seen the Elder off, he went to the wandering ascetics' park.
The wandering ascetic Kolita, having seen him coming from afar, thinking "His features are not as on other days; surely the Deathless must have been attained by him," having thus esteemed his specific attainment, asked about the attainment of the Deathless. He, having acknowledged to him "Yes, friend, the Deathless has been attained," spoke that very same verse. At the conclusion of the verse, Kolita, having become established in the fruition of stream-entry, said - "Where is our Teacher?" "At the Bamboo Grove." "If so, friend, let us go; we shall see the Teacher." Upatissa was indeed at all times one who venerated his teachers; therefore, having gone to the presence of Sañcaya, having made known the Teacher's virtues, he wished to lead him too to the Teacher's presence. He, ruined by his desire for material gain, not wishing for the status of a pupil, rejected it saying "I am not able; let it be like becoming a pot for pouring water." They, being unable to convince him by many reasons, went to the Bamboo Grove together with two hundred and fifty pupils who were following their exhortation. The Teacher, having seen them coming from afar, having said "This will be my pair of disciples, the foremost, the auspicious pair," having taught the Teaching to their assembly according to their temperament, having established them in arahantship, gave them full ordination by the "Come, monk" form. Just as for them, so too for the chief disciples, a bowl and robes created by supernormal power came as well. But the function of the three higher paths was not finished. Why? Because of the greatness of the knowledge of the perfections of a disciple.
Among them, the Venerable Mahāmoggallāna, on the seventh day from the day of going forth, practising the ascetic duty in the village of Kallavāla in the country of Magadha, when sloth and torpor came upon him, being stirred by the Teacher, having dispelled sloth and torpor, while listening to the element meditation subject, having attained the three higher paths, reached the summit of the knowledge of the perfections of a disciple. The Venerable Sāriputta, having passed a fortnight from the day of going forth, dwelling together with the Teacher at the Boar's Cave in Rājagaha, when the Discourse on the Discernment of Feeling was being taught to his nephew, the wandering ascetic Dīghanakha, having sent forth knowledge in accordance with the teaching, like one consuming a meal prepared for another, reached the summit of the knowledge of the perfections of a disciple. Thus for both chief disciples, the knowledge of the perfections of a disciple reached its summit in the very presence of the Teacher. Therefore it was said in the Apadāna -
A hermitage was well made by me, a leaf-hut was well built.
Strewn with very clean sand, not far from my hermitage.
A small river flows there, beautifying my hermitage.
They move about in the river there, beautifying my hermitage.
Vaggaḷa fish leaping about, adorn my hermitage.
Hanging down from both sides, they beautify my hermitage.
Divine odours blow forth, in bloom in my hermitage.
Divine odours blow forth, in bloom in my hermitage.
Aṅkola trees and bimbijālā creepers, in bloom in my hermitage.
Wafting divine fragrance, adorn my hermitage.
Wafting divine fragrance, adorn my hermitage.
Wafting divine fragrance, adorn my hermitage.
Wafting divine fragrance, adorn my hermitage.
Nourished by scented water, they bear fruits.
Some lotuses have shed their petals, in bloom in the lake then.
Strewn with water-chestnut leaves, they shine in the lake then.
Divine odours blow forth, in bloom in the lake then.
Saṃgulā fish and catfish too, dwell in the lake then.
Pythons and boa constrictors too, dwell in the lake then.
Cuckoos, parrots and mynas, live depending on that lake.
Lapwings and young parrots, live depending on that lake.
Lorises and pheasants, live depending on that lake.
And great black birds, live depending on that lake.
Rohicca deer and young parrots, live depending on that lake.
Elephants in three-fold rut, live depending on that lake.
Hunters and trappers, live depending on that lake.
They constantly bear fruits, not far from my hermitage.
They constantly bear fruits, not far from my hermitage.
Jujubes, marking-nut trees, marmelos trees - they bear fruits.
Jīvaka plants and sutaka plants too, are abundant in my hermitage.
With clear water, with cool water, with good fords, delightful.
Covered with mandālaka flowers, a divine fragrance blows towards.
In the charming hermitage well-made, I dwelt then.
Having attained the power of the five direct knowledges, an ascetic named Suruci.
All these were brahmins, of good birth, famous.
Skilled in verse and grammar, having reached perfection in their own teaching.
On earth, on the ground, and in the sky, my pupils are well-trained.
Content with gain and loss, they surround me always.
Desiring nothingness, they surround me always.
Moving through the sky, the wise ones surround me always.
And aloof from society, those wise ones, my pupils, are difficult to approach.
They spend the night, my pupils, difficult to approach.
They do not become deluded towards what leads to infatuation, my pupils are difficult to approach.
They cause the earth to tremble, difficult to approach through impetuosity.
They bring fruit from the rose-apple tree, my pupils are difficult to approach.
And some to Uttarakuru, difficult to approach in their search.
By twenty-four thousand, the sky is covered.
Some pounded with stone, eating fallen fruit.
Performing ablution with water, my pupils are difficult to approach.
Fragrant with the fragrance of morality, my pupils are difficult to approach.
Having proclaimed their gains and losses, they then go into the sky.
By the sound of antelope hides, the deities are joyful.
Supported by their own power, they go wherever they wish.
Of fierce radiance, hard to overcome, unshakeable like the ocean.
Some eating fallen fruit, my pupils are difficult to approach.
All not exalting themselves, they do not scoff at anyone.
Difficult to approach like tigers, they come near me.
Kumbhaṇḍas, titans and garuḷas, live depending on that lake.
All moving through the sky, live depending on that lake.
Among the twenty-four thousand, no sound of sneezing is found.
Having approached, all of them would pay homage to me with their heads.
I dwell there in the hermitage, a meditator, delighting in meditative absorption.
With the fragrance of fruit of the fruit-bearing trees, the hermitage is fragrant.
Exhorting my own pupils, I obtain even more joy.
Divine odours blow forth, beautifying my hermitage.
Having taken a carrying-pole burden, I entered the forest.
The spell passage that was current, I remembered then.
The One Enlightened by himself, desiring seclusion, approached the Himalayas.
Folding his legs crosswise, the highest of men sat down.
Like a blazing blue water-lily, like a burning fire.
Like a fully blossomed king of sal trees, I saw the leader of the world.
Having come to see him, one is freed from all suffering.
Is he a Buddha or is he not a Buddha? Well then, let me see the one with vision.
Having seen his characteristics, I came to a conclusion about the Truth-finder.
Then having brought together flowers, I venerated the foremost Buddha.
Having arranged my antelope skin on one shoulder, I paid homage to the leader of the world.
That knowledge I will explain, listen to me as I speak.
Having come to see you, they cross the stream of uncertainty.
The ultimate goal and the support, the island and the best of bipeds.
But your knowledge, O Omniscient One, it is not possible to measure.
But your knowledge, O Omniscient One, it is not possible to hold.
But your knowledge, O Omniscient One, it is not possible to measure.
Taking the Buddha's knowledge, they cannot be compared by simile.
These are caught within the net of your knowledge, O One with Vision.
By that knowledge, O Omniscient One, you subjugated the adherents of other religions.
Having spread out his antelope skin, he sat down on the ground.
Risen up just as much, is called the king of mountains.
Crushed into atomic particles, into hundreds of thousands of crores.
But your knowledge, O Omniscient One, it is not possible to measure.
Whatever living beings are in the water, they would be caught within the net.
Plunged into the thicket of views, deluded by adherence.
These are caught within the net, they do not surpass your knowledge.
Having risen from concentration, the Conqueror surveyed the direction.
Surrounded by a hundred thousand, with peaceful minds, such ones.
Having understood the Buddha's mind, he approached the leader of the world.
Paying homage with joined palms, they descended near the Buddha.
Having sat down in the community of monks, the Conqueror manifested a smile.
Having arranged his robe on one shoulder, he asked the leader of the world.
For Buddhas do not manifest a smile without cause.
Having sat down in the midst of the monks, spoke this verse.
Him I will explain, listen to me as I speak.
Wishing to hear the Good Teaching, they approached the Enlightened by himself.
Wishing to hear the Good Teaching, they approached the Enlightened by himself.
They will constantly surround me, this is the fruit of honouring the Buddha.
They will constantly attend on me, this is the fruit of honouring the Buddha.
Adorned with variegated garments and ornaments, wearing jewelled earrings.
They will constantly surround me, this is the fruit of honouring the Buddha.
A thousand times he will be a wheel-turning monarch, a king in the realm.
Principality over a district, extensive, incalculable by counting.
A brahmin woman named Sārī will carry him in her womb.
By the name Sāriputta, he will be of sharp wisdom.
Seeking the state of peace, he will wander this earth.
Gotama by name, by clan, the Teacher in the world will be.
By the name Sāriputta, he will be the chief disciple.
Reaches the great ocean, satisfying the mighty sea.
Having gone to the perfection of wisdom, he will satisfy living beings.
Whatever sand is in between here, incalculable by counting.
But for Sāriputta's wisdom, there will be no end.
But for Sāriputta's wisdom, there will be no end.
So too for Sāriputta's wisdom, there will be no end.
Having gone to the perfection of wisdom, he will be the chief disciple.
He will rightly keep it rolling, raining down showers of the Teaching.
Having sat down in the community of monks, will establish him in the highest state.
For whom having done service, I have gone to perfection in all respects.
Well released like the speed of an arrow, I burnt up the defilements.
Examining all the sectarians, thus I wandered in existence.
Having searched the entire forest, for release from disease.
Uninterruptedly for five hundred, I went forth in the seer's going forth.
Having gone to the perfection of direct knowledge, I went to the Brahma world.
Whatever beings are wise, they become purified in the Conqueror's Dispensation.
Seeking the unconditioned, I wandered among base fords.
He would not find substance therein, for it is void of substance.
Are void of the unconditioned, as a plantain is void of substance.
Having abandoned great wealth, I went forth into homelessness.
A brahmin named Sañcaya, at his root I dwelt.
Difficult to approach, of risen radiance, was walking for almsfood then.
With peaceful mind, the great elephant, like a fully blossomed lotus.
The bull, the excellent, the hero, this one will become a Worthy One.'
Tamed in the highest restraint, he will be one who sees the Deathless.
He, when asked by me, will speak, I shall then ask in return.
Waiting for an opportunity, to ask about the Deathless state.
'What is your clan, O hero, whose pupil are you, dear sir?'
'A Buddha has arisen in the world, I am his pupil, friend.'
Please tell me well, dear friend.'
The destroyer of the dart of craving, the dispelling of all suffering.
And whatever is their cessation, thus speaks the Great Ascetic.'
I was stainless and spotless, having heard the Conqueror's Dispensation.
Having penetrated the Good Teaching, I spoke this verse.
Unseen, passed by, for many myriads of aeons.'
That purpose has been attained by me, this is not the time for me to be negligent.
Seeking my friend, I went to the hermitage.
Accomplished in deportment, spoke these words.
Have you attained the Deathless, Nibbāna, the imperishable state?
Like a tamed one, a tamer of the tamed, you are at peace, brahmin.
You too will attain that, let us go to the presence of the Buddha.'
Having taken hand with hand, having approached your presence.
Having come to your teaching, we dwell without mental corruptions.
Both of us having become as one, we adorn the Dispensation.
Having come to see you, my intention has been fulfilled.
Divine odours blow forth, pleasing all living beings.
Having been established in your Dispensation, I shall seek the time to bloom.
By obtaining the flower of liberation, I please all living beings.
There is none equal in wisdom to your son, O One with Vision.
Tamed in the highest restraint, they surround you always.
Sages, accomplished in moral perfection, they surround him always.
Content with gain and loss, they surround him always.
The wise, delighting in seclusion, surround him always.
Seekers of the highest good, they surround him always.
Non-returners and Worthy Ones, they surround him always.
Those disciples of yours, many and all, surround you always.
Engaged in right striving, they surround you always.
Having attained perfection in wisdom, they surround him always.
Difficult to approach, of fierce radiance, they surround you always.
Terrified like the king of beasts, you shine like the king of stars.
They reach full expansion, and they show forth fruit.
Having been established in your Dispensation, they obtain the Deathless fruit.
The Ganges and the Yamunā, the Sarabhū and also the Mahī.
They give up their former name, and are known simply as 'ocean'.
They give up their former name, and are known as 'sons of the Buddha'.
Outshines all the hosts of stars in the world with its radiance.
Having surpassed all these, you shine always.
All touch the shore, and crushed, they scatter.
Though wishing to dispute the teaching, they do not surpass that sage.
Having approached your presence, they become as if crushed.
Are smeared by water, and by mud and mire.
Distressed by lust and hate, like a white water lily in mud.
It is not stained by the water, for the lotus is pure.
You are not tainted by the world, as a lotus by water.
They do not go beyond that month, that is the time for blooming.
They do not transgress the teaching, just as the water-born lotus.
Surrounded by other sal trees, it shines like a king of sal trees.
Surrounded by the Community of monks, you shine like a king of sal trees.
The abode of serpents and titans, and of deities.
Possessing the threefold true knowledge and the six higher knowledges, having reached perfection in supernormal power.
They delight in delight in the Dhamma, they dwell in your Dispensation.
Having surveyed the four directions, roars three times.
For thus this one of pure birth, always terrifies the cattle.
Those capable of being enlightened awaken, the hosts of Māra tremble.
Like crows scattered from an army, like deer from the king of beasts.
They teach the teaching handed down by tradition to the assembly.
Having yourself awakened to the truths, the consummate aids to enlightenment.
Having discerned the capable and incapable, you thunder like a great cloud.
Of various views, considering, for the cutting off of their doubt.
By speaking just one question, you cut off the doubt of living beings.
All of them with joined palms would praise the leader of the world.
They could not measure, immeasurable is the Truth-finder.
Even those praising for ten million cosmic cycles, would praise in just the same way.
Should intend to measure, he would only obtain vexation.
Having gone to the perfection of wisdom, I dwell without mental corruptions.
The General of the Dhamma today, in the Sakyan son's Dispensation.
Gladdened like the speed of an arrow, I burnt up my defilements.
He would be afflicted by the burden, laden with burdens likewise.
Laden with the burden of existence, as if a mountain were lifted up.
All that was to be done has been done, in the Sakyan son's Dispensation.
I am the foremost in wisdom, no one equal to me is found.
If I wished, today I could create a thousand.
He spoke the teaching to me, cessation is my bed.
Devoted to right striving, delighting in the development of enlightenment factors.
Having set aside the lord of the world, no one equal to me is found.
Delighting in the development of enlightenment factors, I have reached the perfection of disciple qualities.
Whose mind is held together by faith, always among fellows in the holy life.
Like one who has laid aside conceit and arrogance, I approach the community with deep respect.
This is the fruit of praising the knowledge of the Blessed One Anomadassī.
I rightly conform to it, this is the fruit of praising knowledge.
Of little learning, of misconduct, may he be met anywhere.
Devoted to serenity of mind, let him even stand on my head.
Be of few wishes, be content, meditators, always delighting in meditative absorption.
He, the wise disciple named Assaji, was my teacher.
Having attained perfection in all respects, I dwell without mental corruptions.
In whatever direction he dwells, I make that my head-side.
Having sat down in the community of monks, established me in the highest state.
But at a later time, the Teacher, seated in the midst of the noble company at the great monastery of Jetavana, establishing his own disciples in the foremost position by this and that distinction of virtue - "This is the foremost, monks, of my disciples who are monks of great wisdom, that is to say, Sāriputta" - thus he established the elder in the foremost position by virtue of his great wisdom. He, having thus reached the summit of the knowledge of the perfections of a disciple, having become established in the position of General of the Teaching, working for the welfare of beings, one day, declaring the final liberating knowledge to his fellows in the holy life by way of making manifest his own conduct -
981.
Delighting internally, with concentrated mind, alone, content - him they call a monk.
982.
With belly unfilled, with measured food, a mindful monk should wander forth.
983.
Enough for comfortable abiding, for the resolute monk.
984.
Enough for comfortable abiding, for the resolute monk.
985.
Enough for comfortable abiding, for the resolute monk.
986.
Was not between the two, by what in the world what could he be?
987.
Of little learning, disrespectful, by what in the world what could he be?
988.
Devoted to serenity of mind, let him even stand on my head.
989.
He has failed to attain Nibbāna, the unsurpassed freedom from bondage.
990.
He has attained Nibbāna, the unsurpassed freedom from bondage.
991.
Wherever Worthy Ones dwell, that place is pleasant.
992.
Those without lust will delight there, they are not seekers of sensual pleasures.
993.
One who speaks reprovingly, intelligent - such a wise person one should associate with;
For one associating with such a person, it is better, not worse.
994.
For he is dear to the good, but disagreeable to the bad.
995.
While the Teaching was being taught, I, seeking benefit, applied my ear;
That hearing was not in vain for me, I am liberated, without mental corruptions.
996.
For the knowledge of others' minds, for supernormal power, for death and rebirth;
For the purification of the ear-element, no aspiration is found in me.
997.
The elder highest in wisdom, Upatissa meditates.
998.
Is endowed with noble silence at that very moment.
999.
So a monk, through the elimination of delusion, does not tremble like a mountain.
1000.
Even a hair-tip of evil appears like a cloud.
1001.
I shall lay down this body, fully aware, mindful.
1002.
And I await the time, like a hired servant earning his wages.
1003.
Proceed, do not perish, let not the moment pass you by.
1004.
So guard yourselves, let not the moment pass you by;
For those who have missed the moment grieve, consigned to hell.
1005.
He shakes off evil qualities, as the wind shakes leaves from a tree.
1006.
He shook off evil qualities, as the wind shakes leaves from a tree.
1007.
Of good morality, wise, one may be one who makes an end of suffering.
1008.
Having been good they become not good, having been not good they become good again.
1009.
Restlessness and sceptical doubt, these five are defilements of the mind.
1010.
Whose concentration does not waver, of one dwelling in diligence.
1011.
Delighting in the elimination of clinging, they call a good person."
1012.
Are not fit as similes for the Teacher's supreme liberation.
1013.
Like earth, water and fire, he does not find pleasure, he does not become corrupted.
1014.
Not dull, though appearing dull, he always walks about quenched.
1015.
1016.
Come, I shall attain final Nibbāna, I am liberated everywhere."
He spoke these verses. For some of these verses were spoken by the elder, some were spoken by the Blessed One referring to the elder; all afterwards, because of being spoken by the elder by way of announcing his own conduct, were the verses of the elder himself.
Therein, "one who conducts himself properly" means one who, restrained and guarded by body and so on, walks about and dwells; or "one whose habit is proper conduct" is "one who conducts himself properly"; the meaning is accomplished in morality. "Yathāsato" means "yathāsanto" (as one who is peaceful). For the sake of metrical ease in the verse, the description is made by eliding the nasal; like a peaceful one, not different from the noble ones - this is the meaning. "Possessing mindfulness" means endowed with the supreme mindfulness. "Meditating with restrained thought" means having completely abandoned wrong thought, having become one with restrained thought by way of thought of renunciation and so on, one who is disposed to meditating through meditation on a single object and through meditation on the three characteristics. "Diligent" means in that very state of proper conduct, having restrained thought and through meditation, free from heedlessness, with well-established mindfulness and full awareness everywhere. "Delighting internally" means delighted in the meditation development of the meditation subject within the internal resort. "With concentrated mind" means with fully focused mind through that very meditation development. "Alone" means without companion, having abandoned association with groups and association with mental defilements, developing bodily seclusion and mental seclusion. "Content" means properly pleased and satisfied through contentment with requisites and through contentment with the delight in meditation development. For through meditation development, which brings distinction progressively higher and higher, lofty joy and gladness arises; but when it has reached the summit, there is nothing at all that need be said. "Him they call a monk" means they call such a person a monk because of the fulfilment of the threefold training, because of seeing danger, and because of having broken the mental defilements.
Now, showing contentment with requisites first among the aforesaid twofold contentment, he said beginning with "whether fresh or dry." Therein, "fresh" means moistened, smooth, by being sprinkled with ghee and so on. "Dry" means rough through the absence of that. The word "or" has the meaning of non-restriction: whether fresh or dry. "Excessively" means very much. "Satisfied" means one should not be satiated - this is the meaning. But how should one be? He said "with belly unfilled, with measured food": a monk eating food whether superior or rough, not eating as much as he likes, with belly unfilled, with a light belly, and for that very reason with measured food, with limited food, taking food endowed with eight factors, therein having become mindful through moderation and through the mindfulness of reviewing, should wander forth, should dwell.
But to show how one is with belly unfilled and with measured food, "the four" and so on was stated. Therein, "without having eaten" means without having eaten four or five morsels of food, having set aside room for that much food, one should drink water. For this is the frugal practice regarding food. The meaning is that for a monk whose mind is directed towards Nibbāna, it is sufficient for comfortable abiding, for pleasant abiding through the fitness for the achievement of meditative absorptions and so on. By this, speaking of almsfood that serves for tending the belly, he shows contentment with whatsoever regarding almsfood. "Having eaten" is also a reading; that may have been stated by way of a person of exceedingly firm constitution who is able to sustain the body even with food of merely four or five morsels; it agrees with the further verses too, since only a little regarding robes and lodgings will be spoken of.
"Allowable" means any one among linen and so on that are among those conforming to what is allowable as allowable - this is the meaning. "If that covers" means if, being an allowable robe, it covers the place that should be covered, if it is of a type permitted by the Teacher, if with the lower limit it is of the measure permitted - this is the meaning. "Needed for this purpose" means for this purpose, for the purpose stated by the Teacher, only for the purpose of warding off cold and so on and for the purpose of covering the private parts out of shame - this is the meaning. By this he speaks of the robe that serves for tending the body and contentment with whatsoever regarding it.
"For one sitting cross-legged" means a cross-legged posture is called a seat with the thighs bound all around; for one sitting in that manner, for one sitting having folded the legs crosswise in the three-jointed cross-legged posture - this is the meaning. "The rain does not fall on the knees" means in whatever hut, for one thus sitting, when the sky is raining, the pair of knees is not wetted by rain-water; even this much is a lodging of the smallest extent, for it is possible, having sat down there, for a son of good family who is well-wishing to accomplish one's own welfare. Therefore he said "Enough for comfortable abiding, for the resolute monk."
Thus the elder, having made known by these four verses the exhortation on effacement that has reached the highest degree for those monks who are greedy and discontented, now showing contentment with the delight of meditation through the door of feeling, said beginning with "he who saw pleasure." Therein, "pleasure" means pleasant feeling. "As suffering" means as suffering due to change. "Saw" means he saw; the meaning is whoever saw as it really is with path wisdom together with insight wisdom. For pleasant feeling, even though being enjoyed at the time of use, like food mixed with poison, at the time of change is nothing but suffering. By this, herein he shows the observation of suffering. "He saw pain as a dart" means whoever saw unpleasant feeling as a dart. For just as a dart, whether entering the body, having entered and remaining, or being extracted, generates nothing but oppression, so too unpleasant feeling, whether arising, having reached presence, or breaking up, only afflicts. By this, herein he speaks having elevated the observation of suffering itself, and by that, from the statement "what is suffering, that is non-self," he disentangles the grasping of self and what belongs to self regarding the pair of feelings. "Between the two" means in between the two, that which is in the middle of pleasant and unpleasant feelings, namely neither-unpleasant-nor-pleasant - this is the meaning. "Was not" means there was no adherence to self and what belongs to self in the understanding as it really is. "By what in the world what could he be" means thus, having fully understood the five aggregates of clinging through the door of feeling, having completely cut off the entire net of mental defilements bound to them, standing thus, by what mental defilement indeed is he bound in the world, or what could he be in the future among gods and so on? On the contrary, with bonds cut, he would be simply beyond designation - this is the intention.
Now, censuring the wrongly practising person and praising the rightly practising one, he spoke four verses beginning with "may there never be near me." Therein, "may there never be near me one of evil desires" means whoever has evil desires through the wish to be esteemed for virtues one does not possess, lazy through the absence of enthusiasm in the ascetic duty, for that very reason lacking in energy, of little learning through the absence of learning connected with the truths, dependent origination, and so on, disrespectful through the absence of regard for exhortations and instructions - may such an exceedingly inferior person never be near me. Why? "By what in the world what could he be" means in the world, in the order of beings, what should be accomplished for such a person by what exhortation, or by what done what could he become? It is simply useless - this is the meaning.
"And very learned" means whatever person is very learned through the possession of much learning connected with morality and so on, of the variety of discourses, mixed prose and verse, and so on; wise by way of wisdom nourished by the Teaching, wisdom of application, and wisdom of penetration; well concentrated because of being well established in morality; devoted to serenity of mind, concentration of mind comprising both mundane and supramundane - may such a person stand even upon my head, how much more living together.
"One who is devoted to obsession" means whatever person, devoted to obsession classified as craving and so on, in the sense of proliferating through the continuation of taking pleasure in activity and so on, and through clinging to materiality and so on, and therein delighting through not seeing the danger, like a wild animal, he has failed to attain Nibbāna; he stands very far away from Nibbāna.
"But whoever, having abandoned obsession" means whatever person, having abandoned the obsession of craving, because of the absence of that, delighting in the noble path - the means of achievement, the path to Nibbāna which is without obsession - delighting in the full realisation through meditation, he has attained Nibbāna, he has accomplished it, he has achieved it - this is the meaning.
Then one day the elder, having seen the dwelling of his younger brother, the Elder Revata, in a waterless wilderness covered with acacia trees heaped with thorns, praising him, spoke two verses beginning with "Whether in a village." Therein, "whether in a village" means although Worthy Ones do not obtain bodily seclusion at the edge of a village, they do indeed obtain mental seclusion. For even objects comparable to divine ones are unable to shake their minds; therefore, whether it be a village or any one of the forest and so on, wherever Worthy Ones dwell, that is a pleasant place - the meaning is that piece of ground is delightful indeed.
"Forests" means forests adorned with thickets of trees fully in bloom, endowed with pure water reservoirs, are delightful - this is the connection. "Where" means in those forests, as if expanded and delighting, the one siding with sensual pleasure, the seeker of sensual pleasures, ordinary people do not delight. "Without lust" means those free from lust, those who have eliminated the mental corruptions, like wasps and bees in lotus groves, will delight in such forests. "They are not seekers of sensual pleasures" means because they, being without lust, are not seekers of sensual pleasures - this is the meaning.
Again, the elder, having out of compassion given the going forth to a poor brahmin named Rādha, having given him full ordination, having made him his own attendant monk, going about, one day, being pleased with his obedient nature, giving exhortation, said beginning with "Like one who reveals treasures." Therein, "like one who reveals treasures" means of treasure-pots filled with gold and silver and so on, deposited and stored here and there. "One who reveals" means like one who, having shown compassion to poor people living in hardship, having said "Come, I shall show you a means of living happily," having led them to the place of the treasure, having stretched out his hand, points out "Take this and live happily." "A fault-finder" means there are two kinds of fault-finders: One who is a seeker of weak spots, thinking "By means of this impropriety or stumbling I shall restrain him in the midst of the Community"; and one who, wishing to make known what is unknown, supporting what is known, out of desire for the growth of his morality and so on, looking at this and that fault, is established in the nature of raising up - this is what is intended here. For just as a poor person, even when being restrained with "Take this treasure!" does not become angry at the showing of the treasure, but is delighted indeed, so too, when such persons, having seen an impropriety or a stumbling, point it out, irritation should not be made; one should be with a satisfied mind indeed; one should invite to admonish thus: "Venerable sir, please speak to me in such a way again." "One who speaks reprovingly" means whoever, having seen a fault, without thinking "This is my co-resident, my pupil, my helper," trains him by threatening in accordance with the fault, by dismissing, by imposing a punishment - this one is called one who speaks reprovingly, like the One Enlightened by himself. For this was said: "Restraining again and again, Ānanda, I will speak; removing again and again, Ānanda, I will speak. What is the core will stand." "Intelligent" means endowed with wisdom nourished by the Teaching. "Such" means such a wise person. "Should associate with" means should attend upon. For a pupil associating with such a teacher, it is better, not worse; there is only growth, not decline - this is the meaning.
Then on one occasion, when the residence at Kīṭāgiri had been corrupted by Assaji and Punabbasuka, the General of the Dhamma, commanded by the Teacher, having gone there together with his own assembly and with Mahāmoggallāna, when Assaji and Punabbasuka did not heed the exhortation, spoke this verse. Therein, "one should exhort" means one should give exhortation and admonition. "One should instruct" is a synonym for that very same thing. Or alternatively, one speaking regarding a case that has arisen is called exhorting; one speaking with reference to the future regarding a case that has not arisen, by way of "there could be disgrace for you too" and so on, is called instructing. Or one speaking face to face is called exhorting; one sending a messenger or a message in one's absence and speaking is called instructing. Or one speaking once is called exhorting; one speaking again and again is called instructing. "And from what is vile" means one should restrain from unwholesome mental states and establish in wholesome mental states - this is the meaning. "For he is dear to the good" means such a person is dear to the virtuous. But those who are unpeaceful, bad persons, who have gone beyond the world hereafter, who have eyes only for material gains, who have gone forth for the sake of livelihood - to those, that exhorter and instructor, who shoot with verbal daggers saying "You are not our preceptor, not our teacher; why do you speak to us?" - is disagreeable.
When a discussion arose among the monks that "the one about whom the Teacher teaches the Teaching, he alone is endowed with decisive support," showing "this is not so," he spoke the verse "for another." Therein, "for another" - he said this with reference to his own nephew, the wandering ascetic Dīghanakha. For while the Discourse on the Discernment of Feeling was being taught by the Teacher to him, this great elder, having attained the path of meditative development, reached the summit of the knowledge of the perfections of a disciple. "I applied my ear, being desirous" means standing fanning the Teacher, being desirous, listening attentively, I applied my ear. "That hearing was not in vain for me" means that hearing thus heard was for me not in vain, not barren; it was the support for the achievements to be attained by a chief disciple. Therefore he said "I am liberated" and so on.
Therein, "not even for past lives" means for the purpose of the knowledge of knowing the past lives of oneself and others; the explanation is: no aspiration is found in me. The meaning is: by way of performing preliminary work, not even a mere mental aspiration for that purpose exists, indeed never existed. "Of the mental disposition" means of the knowledge of others' mental states. "Of supernormal power" means of the knowledge of various kinds of supernormal power. "Of death and rebirth" means for the purpose of the knowledge of knowing the death and rebirth of beings, for the purpose of the knowledge of the passing away and rebirth. "Of the purification of the ear-element" means of the knowledge of the divine ear. "No aspiration is found in me" means the meaning is: the aspiration of the mind, the resolution of the mind, by way of preliminary work for the purpose of these special kinds of direct knowledge, does not exist in me, did not exist. For just as the qualities of omniscience for the Buddhas come into possession through the achievement of the highest path alone, so too all the qualities of a disciple come into the possession of disciples; there is no separate function of performing preliminary work for their achievement.
The three verses beginning with "at the root of a tree" were spoken while dwelling at Pigeon Grotto, at the time of being struck by a demon, by way of illustrating his own unchanging nature through the power of attainment. Therein, "shaven-headed" means one whose hair has not been removed. "Wrapped in the double robe" means seated having put on the double robe. Some also read "well wrapped in the double robe." "The elder highest in wisdom" means having become an elder, he is the highest in wisdom; the meaning is the foremost in wisdom among the disciples. "He meditates" means he meditates through meditation on a single object and through meditation on the three characteristics; the meaning is he dwells mostly by way of abiding in attainment.
"Is endowed at that very moment" means when struck on the head by the demon, at that very moment, having attained the fruition attainment of the fourth meditative absorption, which is without applied thought, he was endowed with, possessed of, noble silence. For "hoti" here is a present tense expression used in a past sense.
"Does not tremble like a mountain" means a monk who, through the elimination of delusion, has destroyed all mental defilements. The meaning is: he, like a mountain made of rock, immovable, firmly established, does not tremble by anything whatsoever such as the desirable and so on; he is unchanging everywhere.
Then one day, when the edge of the elder's lower robe was hanging down through inattention, a certain novice said "Venerable sir, the lower robe should be worn all round." Having heard that, as if receiving it with his head, saying "Good, well spoken by you," at that very moment having withdrawn a little, having dressed all round, showing "for ones like me, even this is indeed a fault," he spoke the verse "for one without blemish."
Again, showing his own equanimity of mind regarding death and life, having spoken two verses beginning with "I do not delight in," teaching the Teaching to others, he spoke a pair of verses beginning with "in both cases this." Therein, "in both" means in both, in both times - this is the meaning. "Mida" - the syllable "ma" serves as a word-connector. This is death indeed; death certainly exists by name; non-death by name does not exist. "In which both times" - he said "whether afterwards or before": whether after middle age, at the time of old age and decrepitude, or before, at the time of youth - it is death indeed, death is absolutely certain. Therefore proceed, fulfil the right practice; having gone astray, do not perish, do not experience great suffering in the realms of misery. "Let not the moment pass you by" means the meaning is: let not this ninth moment, free from the eight inopportune moments, pass you by.
Then one day, having seen the Venerable Mahākoṭṭhika, making known his virtues, he spoke three verses beginning with "calmed." Therein, the meaning already stated by "shakes off" in a non-specific manner, now making it connected with the elder, he said beginning with "he abandoned." Therein, "he abandoned" means he has now abandoned; this is the meaning. "Free from trouble" means without fatigue, free from the suffering of mental defilements; this is the meaning. "Clear, undisturbed" means "clear" because of having a well-gladdened mind through the absence of faithlessness and so on; "undisturbed" because of the state of undisturbed thought.
The verse "One should not trust" was spoken referring to the Vajjiputtakas who, having believed Devadatta, stood having approved his view. Therein, "one should not trust" means one should not become intimate, one should not believe; this is the meaning. "In certain ones" means in certain worldlings of unsettled nature. "Thus" means just as you placed trust thinking "Devadatta is rightly practising," thus. "In householders" means among those who lead the household life. "Having been good" means because the state of being a worldling is unsettled, like a gourd placed on a horse's back and like a small post buried in a heap of chaff, therefore some, even though standing as good from the beginning, afterwards become not good. Just as Devadatta, formerly accomplished in morality, an obtainer of direct knowledge and meditative attainments, having become notorious through material gain and honour, has now become one bound for the realm of misery, like a crow with broken wings, having declined from his distinction. Therefore such a one should not be trusted as "good" merely on the basis of what is seen. But some, through the absence of association with good friends, even though being not good from the beginning, afterwards through good association become good indeed; therefore one should not trust as "good" one who merely resembles the good, like Devadatta; this is the meaning.
Those in whom the mental impurities such as sensual desire and so on have not departed, they are not good. In order to show that those in whom they have departed are good, having spoken the verse "sensual desire," the pair of verses beginning with "for one being honoured" was spoken in order to show the characteristic of goodness that has reached excellence from the uncommon standpoint.
But in order to show that which has reached excellence from the uncommon standpoint, citing the Teacher and himself as examples, he spoke the verse beginning with "the great ocean." Therein, "the great ocean" means this great ocean, the great earth, rock, mountain, and wind from the eastern direction and so on endure the desirable and undesirable by their own non-sentient nature, not by the power of reflection; but the Teacher, who by virtue of the arising of arahantship stands in the highest state of such-likeness, is everywhere even and unchanging towards desirable things and so on; for that supreme liberation of the Teacher, the liberation of the highest fruition, those great ocean and so on are not fit as similes, by way of being a simile, they do not amount even to a fraction; this is the meaning.
"One who keeps the wheel turning" means a follower of the wheel of the Teaching set in motion by the Teacher. "Elder" means an elder through being endowed with the aggregates of morality and so on of one beyond training. "Of great knowledge" means of great wisdom. "Concentrated" means concentrated through access and absorption concentration and through unsurpassed concentration. "Like earth, water and fire" means of similar conduct to earth, water, and fire, through being unchanging when desirable and other objects come together. Therefore he said "he does not find pleasure, he does not become corrupted."
"Having attained the perfection of wisdom" means having attained the perfection, the furthest limit, of a disciple's knowledge. "Of great intelligence" means endowed with great intelligence, with wisdom, through having attained the state of being extensive, joyful, swift, sharp, and penetrative. "Of great wisdom" means endowed with great wisdom of grasping the method, reckoned as understanding through inference of the Teaching. For there are those fourfold, sixteenfold, forty-fourfold, and seventy-threefold classifications of wisdom. Because of having attained all of them completely without remainder, through great wisdom and through the connection with the distinction of the day, this great elder surpassingly deserves to be called "of great intelligence." As the Blessed One said -
"Monks, Sāriputta is wise; monks, Sāriputta is of great wisdom; monks, Sāriputta is of broad wisdom; monks, Sāriputta is of joyful wisdom; monks, Sāriputta is of swift wisdom; monks, Sāriputta is of sharp wisdom; monks, Sāriputta is of penetrative wisdom" and so on.
Therein, this is the analytical explanation of the state of being wise and so on. Wise by these four reasons: skilfulness in the elements, skilfulness in the sense bases, skilfulness in dependent origination, and skilfulness in what is possible and what is impossible. For showing the classification of great wisdom and so on, this is the passage:
"What is great wisdom? One comprehends great meanings - this is great wisdom; one comprehends great phenomena - this is great wisdom; one comprehends great languages - this is great wisdom; one comprehends great discernments - this is great wisdom; one comprehends the great aggregate of morality - this is great wisdom; one comprehends the great aggregate of concentration - this is great wisdom; one comprehends the great aggregate of wisdom - this is great wisdom; one comprehends the great aggregate of liberation - this is great wisdom; one comprehends the great aggregate of knowledge and vision of liberation - this is great wisdom; one comprehends the great possible and impossible - this is great wisdom; one comprehends the great abiding attainments - this is great wisdom; one comprehends the great noble truths - this is great wisdom; one comprehends the great establishments of mindfulness - this is great wisdom; one comprehends the great right strivings - this is great wisdom; one comprehends the great bases for spiritual power - this is great wisdom; one comprehends the great faculties - this is great wisdom; one comprehends the great powers - this is great wisdom; one comprehends the great factors of enlightenment - this is great wisdom; one comprehends the great noble paths - this is great wisdom; one comprehends the great fruits of asceticism - this is great wisdom; one comprehends the great direct knowledges - this is great wisdom; one comprehends the great ultimate reality, Nibbāna - this is great wisdom.
"What is broad wisdom? Knowledge proceeds in the various different aggregates - this is broad wisdom; knowledge proceeds in the various different elements - this is broad wisdom; knowledge proceeds in the various different sense bases - this is broad wisdom; knowledge proceeds in the various different dependent originations - this is broad wisdom; knowledge proceeds in the various different non-apprehensions of emptiness - this is broad wisdom; knowledge proceeds in the various different meanings - this is broad wisdom; knowledge proceeds in the various different phenomena - this is broad wisdom; knowledge proceeds in the various different languages - this is broad wisdom; knowledge proceeds in the various different discernments - this is broad wisdom; knowledge proceeds in the various different aggregates of morality - this is broad wisdom; knowledge proceeds in the various different aggregates of concentration - this is broad wisdom; knowledge proceeds in the various different aggregates of wisdom - this is broad wisdom; knowledge proceeds in the various different aggregates of liberation - this is broad wisdom; knowledge proceeds in the various different aggregates of knowledge and vision of liberation - this is broad wisdom; knowledge proceeds in the various different possible and impossible - this is broad wisdom; knowledge proceeds in the various different abiding attainments - this is broad wisdom; knowledge proceeds in the various different noble truths - this is broad wisdom; knowledge proceeds in the various different establishments of mindfulness - this is broad wisdom; knowledge proceeds in the various different right strivings - this is broad wisdom; knowledge proceeds in the various different bases for spiritual power - this is broad wisdom; knowledge proceeds in the various different faculties - this is broad wisdom; knowledge proceeds in the various different powers - this is broad wisdom; knowledge proceeds in the various different factors of enlightenment - this is broad wisdom; knowledge proceeds in the various different noble paths - this is broad wisdom; knowledge proceeds in the various different fruits of asceticism - this is broad wisdom; knowledge proceeds in the various different direct knowledges - this is broad wisdom; having surpassed phenomena common to worldlings, knowledge proceeds in Nibbāna, the ultimate reality - this is broad wisdom.
"What is joyful wisdom? Here a certain one, abundant in mirth, abundant in inspiration, abundant in contentment, abundant in gladness, fulfils the moral practices - this is joyful wisdom; abundant in mirth, etc. abundant in gladness, fulfils restraint of the faculties - this is joyful wisdom; abundant in mirth, etc. abundant in gladness, fulfils moderation in eating - this is joyful wisdom; abundant in mirth, etc. abundant in gladness, fulfils the pursuit of wakefulness - this is joyful wisdom; abundant in mirth, etc. abundant in gladness, the aggregate of morality, etc. the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation, fulfils - etc. penetrates. Fulfils the abiding attainments; penetrates the noble truths; develops the establishments of mindfulness; develops the right strivings; develops the bases for spiritual power; develops the faculties; develops the powers; develops the factors of enlightenment; develops the noble path - etc. realizes the fruits of asceticism - this is joyful wisdom; abundant in mirth, abundant in inspiration, abundant in contentment, abundant in gladness, penetrates the direct knowledges - this is joyful wisdom; abundant in mirth, abundant in inspiration, abundant in contentment, abundant in gladness, realizes Nibbāna, the ultimate reality - this is joyful wisdom.
"What is swift wisdom? Whatever materiality, past, future, or present, etc. whether far or near, all materiality quickly hastens as impermanent - this is swift wisdom; quickly hastens as suffering - this is swift wisdom; quickly hastens as non-self - this is swift wisdom; whatever feeling... etc. whatever consciousness, past, future, or present... etc. all consciousness quickly hastens as impermanent - this is swift wisdom; quickly hastens as suffering - this is swift wisdom; quickly hastens as non-self - this is swift wisdom. Eye... etc. ageing and death, past, future, or present, quickly hastens as impermanent - this is swift wisdom; quickly hastens as suffering - this is swift wisdom; quickly hastens as non-self - this is swift wisdom.
Materiality, past, future, or present, is impermanent in the meaning of destruction, suffering in the meaning of fear, non-self in the meaning of being coreless - having weighed, having determined, having made clear, having made manifest, quickly hastens to Nibbāna, the cessation of materiality - this is swift wisdom. Etc. feeling... etc. perception... activities... consciousness... eye, etc. Ageing and death, past, future, or present, is impermanent in the meaning of destruction, suffering in the meaning of fear, non-self in the meaning of being coreless - having weighed, having determined, having made clear, having made manifest, quickly hastens to Nibbāna, the cessation of ageing and death - this is swift wisdom.
Materiality, past, future, or present, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation - having weighed, having determined, having made clear, having made manifest, quickly hastens to the cessation of materiality - this is swift wisdom. Feeling... etc. perception... activities... consciousness... eye, etc. ageing and death, past, future, or present, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation - having weighed, having determined, having made clear, having made manifest, quickly hastens to Nibbāna, the cessation of ageing and death - this is swift wisdom.
What is sharp wisdom? One quickly cuts off mental defilements - this is sharp wisdom; one does not accept an arisen sensual thought, abandons it, dispels it, puts an end to it, brings it to obliteration - this is sharp wisdom; one does not accept an arisen thought of anger, abandons it, dispels it, puts an end to it, brings it to obliteration - this is sharp wisdom; one does not accept an arisen thought of violence... etc. whatever evil unwholesome mental states have arisen, one does not accept them, abandons them, dispels them, puts an end to them, brings them to obliteration - this is sharp wisdom; one does not accept arisen lust, abandons it, dispels it, puts an end to it, brings it to obliteration - this is sharp wisdom; arisen hate... etc. arisen delusion... arisen wrath... arisen hostility... contempt... insolence... envy... stinginess... deceit... fraudulence... obstinacy... impetuosity... conceit... arrogance... vanity... negligence... all mental defilements... all misconducts... all volitional activities... etc. all actions leading to existence - one does not accept them, abandons them, dispels them, puts an end to them, brings them to obliteration - this is sharp wisdom. In one sitting, the four noble paths, the four fruits of asceticism, the four analytical knowledges, and the six higher knowledges are attained, realized, touched by wisdom - this is sharp wisdom.
"What is penetrative wisdom? Here a certain one is full of agitation regarding all activities, full of fright, full of dissatisfaction, full of discontent, full of non-delight, turned outward, one does not delight in all activities; one pierces and breaks through the mass of greed never before pierced, never before broken through - this is penetrative wisdom; one pierces and breaks through the mass of hate never before pierced, never before broken through - this is penetrative wisdom; one pierces and breaks through the mass of delusion never before pierced, never before broken through - this is penetrative wisdom; wrath never before pierced, never before broken through, etc. Hostility... etc. one pierces and breaks through all actions leading to existence - this is penetrative wisdom.
Thus, because of being endowed with great wisdom of the aforesaid classification, it is said "of great higher intelligence."
Moreover, the great wisdom of this elder should be known also by way of step-by-step insight into phenomena. For this was said:
"Monks, Sāriputta practises step-by-step insight into phenomena for a fortnight. Herein, monks, this is Sāriputta's step-by-step insight into phenomena.
"Here, monks, Sāriputta, quite secluded from sensual pleasures, etc. he enters and dwells in the first meditative absorption. And whatever mental states are in the first meditative absorption - applied thought and, etc. unified focus of mind and contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity, attention - those mental states of his are discerned one by one, those mental states of his arise as known, continue as known, pass away as known. He thus understands: 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is a further escape.' Through frequently practising that, there indeed is for him.
"Furthermore, monks, Sāriputta, with the subsiding of applied and sustained thought, etc. the second meditative absorption... the third meditative absorption... he enters and dwells in the fourth meditative absorption. The plane of infinite space... the plane of infinite consciousness... the plane of nothingness... with the complete transcendence of the plane of nothingness, he enters and dwells in the plane of neither-perception-nor-non-perception. He emerges from that attainment mindful. Having emerged from that attainment mindful, he regards those mental states that are past, ceased, changed: 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is a further escape.' Through frequently practising that, there indeed is for him.
"Furthermore, monks, Sāriputta, with the complete transcendence of the plane of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his mental corruptions are completely eliminated. He emerges from that attainment mindful. Having emerged from that attainment mindful, he regards those mental states that are past, ceased, changed: 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is no further escape.' Through the cultivation of that, it indeed does not exist for him.
"Whatever, monks, one speaking rightly would say: 'One who has attained mastery, attained perfection in noble morality; one who has attained mastery, attained perfection in noble concentration; one who has attained mastery, attained perfection in noble wisdom; one who has attained mastery, attained perfection in noble liberation' - It is of Sāriputta indeed that one speaking rightly would say this."
Thus, because of being endowed with great higher intelligence that has attained the state of being extensive, joyful, swift, sharp, and penetrative, the elder is of great higher intelligence - this is the meaning. His knowledge of inference from the teaching, however, should be explained by the Sampasādanīya Sutta. For therein, the elder's grasping of the method is stated as being similar to omniscient knowledge. "Not dull, though appearing dull" means because of having reached the highest excellence in wisdom among the disciples, though in every way not dull, through supreme fewness of wishes making himself as if not knowing, similar to a dull person in appearance, resembling a slow one, through the absence of the fever of mental defilements, quenched, become cool, he always walks about, constantly dwells - this is the meaning.
The verse "Attended upon" was spoken by the elder making known his own fulfilment of the task; that too is of the meaning already stated.
"Strive on with diligence" - this, however, was spoken by way of giving exhortation to the monks who had assembled at the time of his own final Nibbāna. That too is of the meaning already stated.
The commentary on the verses of the Elder Sāriputta is concluded.
3.
Commentary on the Verses of the Elder Ānanda
1017-1053. "With the divisive and the wrathful" and so on are the verses of the Venerable Elder Ānanda. What is the origin? This one too, having formed aspirations under former Buddhas, in the time of the Blessed One Padumuttara, was reborn in the city of Haṃsavatī as a half-brother of the Teacher. His name was Sumanatissa. But his father was a king named Ānanda. He gave his son, Prince Sumana, who had come of age, a revenue city at a place two thousand yojanas from Haṃsavatī. He would sometimes come and see himself and his father. At that time the king himself carefully attended upon the Teacher and the community of monks numbering a hundred thousand, and did not allow others to attend.
At that time the borderland was in revolt. The prince, without informing the king of its state of revolt, himself appeased it. Having heard that, the king, with a satisfied mind, having had his son summoned, said "I grant you a boon, dear son; take a boon." The prince said "I wish to make my life not barren by attending upon the Teacher and the community of monks for three months." "That is not possible; ask for something else." "Sire, for warriors there are not two words; give me this very thing; I have no need of anything else." "If the Teacher consents, it is as good as given." He, thinking "I shall ascertain the mind of the Teacher," went to the monastery.
Now at that time the Blessed One, having finished the meal duty, had entered the perfumed chamber. He, having approached the monks, said "I, venerable sir, have come to see the Blessed One; show me the Blessed One." The monks said "The elder named Sumana is the Teacher's attendant; go to his presence." He, having gone to the elder's presence, having paid homage, said "Show me the Teacher, venerable sir." Then the elder, while he was watching, having dived into the earth, having approached the Teacher, said "Venerable sir, the prince has come to see you." "If so, monk, prepare a seat outside." The elder, again while he was watching, having taken the Buddha-seat, having dived into the interior of the perfumed chamber, having appeared in the outer precincts, prepared a seat in the precincts of the perfumed chamber. The prince, having seen that, produced the thought "How great indeed is this monk!"
The Blessed One too, having come out from the perfumed chamber, sat down on the prepared seat. The prince, having paid homage to the Teacher, having exchanged friendly welcome, said "This elder, venerable sir, methinks, is a favourite in your Dispensation." "Yes, prince, a favourite." "Having done what, venerable sir, has he become a favourite?" "Having performed meritorious deeds such as giving and so on." "Blessed One, I too wish to become a favourite in the Buddha's Dispensation in the future, like this elder." Having given the Teacher a camp-meal for seven days, he said "Venerable sir, I have obtained from my father a boon of attending upon you for three months; consent to the rains residence for me for three months." The Blessed One, having looked to see "Is there indeed a purpose in going there?" and having seen that there is, said "Truth-finders, prince, delight in empty dwellings." The prince, having said "It is understood, Blessed One, it is understood, Fortunate One," said "I, venerable sir, shall go ahead and have a monastery built; when I send word, come together with a hundred thousand monks," and having obtained the promise, having gone to his father's presence, having said "The promise has been given to me, Sire, by the Blessed One; when I send word, you should send the Blessed One," having paid homage to his father, having departed, building a monastery at every yojana along the way, he travelled a distance of two thousand yojanas. Having gone and searching for a monastery site in his own city, having seen the pleasure grove of a householder named Sobhana, having bought it for a hundred thousand, and having spent a hundred thousand, he had a monastery built. There, having had the perfumed chamber for the Blessed One and huts, caves, and pavilions for the remaining monks for the purpose of night-quarters and day-quarters built, having completed an encircling wall and the gateway, he sent word to his father's presence: "My task is finished; send the Teacher."
The king, having fed the Blessed One, said "Blessed One, Sumana's task is finished; he awaits your going." The Blessed One, surrounded by a hundred thousand monks, dwelling in monasteries at every yojana, went forth. The prince, having heard "The Teacher is coming," having gone out to meet him for a yojana, venerating him with scents, garlands, and so on, having ushered him into the monastery bought for a hundred thousand in the pleasure grove named Sobhana, built for a hundred thousand -
The pleasure grove named Sobhana, accept it, O Great Sage."
He handed it over. He, having carried on a great giving on the day of entering the rains retreat, having urged his children and wife and ministers to duties to be done, saying "You should give gifts in this very manner," himself dwelling near the dwelling place of the Elder Sumana, attending upon the Teacher for three months, having entered the village when the invitation ceremony to admonish was approaching, having carried on a great giving for seven days, on the seventh day having placed the three robes at the feet of the Teacher and the hundred thousand monks, having paid homage, he made the aspiration: "Venerable sir, whatever merit has been made by me for seven days beginning from the camp-gift, that is not for the purpose of heavenly success and so on; rather, may I, like this Elder Sumana, in the future be an attendant of a Buddha." The Teacher too, having seen that there was no obstacle for him, having declared it, departed.
He too, having performed meritorious deeds for a hundred thousand years during that arising of a Buddha, and beyond that too, having accumulated lofty meritorious actions in this and that existence, wandering in the round of rebirths among gods and humans, in the time of the Blessed One Kassapa, having given his upper garment for the purpose of holding the bowl of a certain elder who was walking for almsfood, he made an offering. Having been reborn again in heaven and having passed away from there, having become the king of Bārāṇasī, having seen eight Individually Enlightened Ones, having fed them, having had eight hermitages built in his own auspicious pleasure grove, having prepared eight chairs made entirely of precious gems and jewel stands for the purpose of their sitting, he performed attendance for ten thousand years. These are the well-known instances.
But while performing meritorious deeds in this and that existence for a hundred thousand cosmic cycles, having been reborn together with our Bodhisatta in the Tusita city, having passed away from there, he was reborn in the house of the Sakyan Amitodana. Since he made all his relatives delighted when he was born, his name was just "Ānanda." He, having gradually come of age, when the renunciation had been made, when perfect enlightenment had been attained, when the excellent wheel of the Teaching had been set in motion, when the Blessed One had first gone to Kapilavatthu and then departed from there, having gone forth together with Bhaddiya and others who went forth for the purpose of his retinue, having gone forth in the presence of the Blessed One, before long, having heard a talk on the Teaching in the presence of the Venerable Puṇṇa Mantāṇiputta, he became established in the fruition of stream-entry.
And at that time, for twenty years at the time of the Blessed One's first enlightenment, there were non-regular attendants. At one time Nāgasamāla went about having taken the bowl and robes, at one time Nāgita, at one time Upavāna, at one time Sunakkhatta, at one time Cunda the novice, at one time Sāgata, at one time Meghiya. They for the most part did not satisfy the Teacher's mind. Then one day the Blessed One, seated on the excellent Buddha-seat prepared in the precincts of the perfumed chamber, surrounded by the Community of monks, addressed the monks: "Monks, now I am old; when it is said 'Let us go by this road,' some monks go by another; some put down my bowl and robes on the ground. Find me a monk as a constant attendant." Having heard that, religious emotion arose among the monks. Then the Venerable Sāriputta, having risen, having paid homage to the Blessed One - said "I, venerable sir, shall attend upon you." The Blessed One rejected that. By this same method, beginning with Mahāmoggallāna, all the great disciples - rose up saying "I shall attend upon him, I shall attend upon him," except for the Venerable Ānanda; them too the Blessed One rejected. But he just sat silently. Then the monks said to him - "Friend, you too should request the position of attendant to the Teacher." What kind of thing is a position obtained by requesting? If it pleases him, the Teacher himself will say so. Then the Blessed One said "Monks, Ānanda should not be encouraged by others; having known by himself, he will attend upon me." Then the monks said "Rise up, friend Ānanda, request the position of attendant to the Teacher."
The Elder, having risen, said: "If, venerable sir, the Blessed One will not give me a superior robe obtained by himself, will not give me superior almsfood, will not give me to dwell in the same perfumed chamber, will not go having accepted an invitation, then I shall attend upon the Blessed One." "When one obtains such virtues, what burden is there in attending upon the Teacher?" - for the purpose of freeing from reproach, these four rejections and - "If, venerable sir, the Blessed One will go to an invitation accepted by me, if I shall be permitted to show the Blessed One to those who have come from various regions at that very moment; whenever uncertainty arises in me, I shall be permitted to approach the Blessed One at that very moment, if the Blessed One will tell me again the Teaching taught in my absence, then I shall attend upon the Blessed One" - "He does not even obtain this much assistance in the Teacher's presence" - for the purpose of freeing from reproach and also for the purpose of fulfilling the perfection of the state of treasurer of the Teaching, these four requests - thus, having received eight boons, he became the regular attendant. He attained the fruit of the perfections fulfilled for a hundred thousand cosmic cycles for the purpose of that very position. He, from the day he obtained the position of attendant, attending upon the One of Ten Powers with two kinds of water, with three kinds of wooden toothbrush, with hand and foot massage, with back-rubbing, with sweeping the precinct of the perfumed chamber, and with such duties as these, thinking "At this time it is proper for the Teacher to receive this, it is proper to do this," being one who kept near during the daytime, in the night-time, having taken a great torch, he went around the precinct of the perfumed chamber nine times, for the purpose of dispelling sloth and torpor, so as to give a reply when the Teacher called.
Then the Teacher, seated in the midst of the noble company at Jeta's Grove, having praised him in many ways, established him in the foremost position among monks who are very learned, mindful, of perfect behaviour, resolute, and attendants. Thus, established by the Teacher in the foremost position in five respects, endowed with four wonderful and marvellous qualities, the guardian of the Teacher's treasury of the Teaching, this great elder, being still a learner, when the Teacher had attained final Nibbāna, inspired by the monks in the manner stated below and stirred by a deity, with enthusiasm arisen thinking "Tomorrow itself the recital of the Teaching must be held; but it is not proper for me that I, being a learner with work still to be done, should go to the assembly to recite together the Teaching with elder monks who are beyond training," having established insight, doing the work of insight for much of the night, not obtaining evenness of energy on the walking path, having entered the dwelling, having sat down on the bed, wishing to lie down, he inclined his body. His head had not yet reached the pillow and his feet were just released from the ground - in this interval, his mind was liberated from the mental corruptions by non-clinging, and he became a possessor of the six higher knowledges. Therefore it was said in the Apadāna -
Raining down the Deathless rain, he extinguished the great multitude.
They surround the Enlightened by himself, like a shadow that does not depart.
Having seen one of very beautiful form, joy arose in me.
My jewel-made umbrella, I held over the Buddha, the foremost.
Having set aside that talk, spoke these verses.
Him I will explain, listen to me as I speak.
He will experience success, honoured by the nymphs.
As lord of power, eight hundred times, he will inhabit the earth.
He will exercise extensive principality over a district upon the earth.
Gotama by name, by clan, the Teacher in the world will be.
Ānanda by name, the attendant of the great sage.
Humble in conduct, not obstinate, he will be foremost among all reciters.
Having fully understood all mental corruptions, he will attain nibbāna, without mental corruptions.
Mātaṅgas erupted in three ways, with tusks as long as plough-poles, fully grown.
May all of them not be in the aspiration of the Buddha-elephant."
With a confident mind, glad at heart, I attended on the foremost Buddha.
Having attained the fruition of stream-entry, skilled in the planes of the learner.
That plane I have attained, established in the Good Teaching, unshakeable.
"Indeed welcome it was for me, etc. the Buddha's teaching has been fulfilled."
But having become a possessor of the six higher knowledges, having entered the rehearsal pavilion, reciting the Teaching together, having combined the verses spoken here and there by way of giving exhortation to monks and by way of illustrating his own practice and so on, in due course, at the time of the rehearsal of the Khuddaka Nikāya, including them in the rehearsal in the Theragāthā -
1017.
A wise one should not make friendship, evil is association with a contemptible person.
1018.
A wise one should make friendship, good is association with a good person.
1019.
Afflicted, the object of many thoughts, for which there is no stable duration.
1020.
Bones wrapped in skin, together with clothes it looks beautiful.
1021.
Enough to delude a fool, but not one seeking the far shore.
1022.
Enough to delude a fool, but not one seeking the far shore.
1023.
Enough to delude a fool, but not one seeking the far shore.
Having eaten the fodder, we go, while the deer trappers lament.
Having eaten the fodder, we go, while the deer hunters grieve.
1024.
With burden laid down, unbound, Gotama lies down to rest.
1025.
Bears his final body, one who has gone beyond birth and death.
1026.
On the path leading to Nibbāna, this Gotama stands.
1027.
Eighty-four thousand teachings are occurring for me.
1028.
His flesh increases, but his wisdom does not increase.
1029.
He appears to me just like a blind man holding a lamp.
1030.
That is the root of the holy life, therefore one should be a bearer of the Dhamma.
1031.
He grasps what is rightly taken, and investigates the meaning.
1032.
At the right time he strives, internally well concentrated.
1033.
Longing for knowledge of the Dhamma, one should associate with such a one.
1034.
The vision of the whole world, worthy of veneration, the very learned one.
1035.
A monk remembering the Teaching does not fall away from the Good Teaching.
1036.
For one greedy for bodily pleasure, whence comes the ease of an ascetic?
1037.
When the good friend has gone, it appears like darkness.
1038.
There is no friend such as this, like mindfulness of the body.
1039.
Today I meditate alone, like a bird in the rainy season.
1040.
Do not obstruct the listeners, let them see me at the right time.
1041.
The Teacher gives permission, the one with vision does not prevent them.
1042.
No perception of sensuality arose, see the excellence of the Teaching as Teaching.
1043.
No perception of hate arose, see the excellence of the Teaching as Teaching.
1044.
With bodily action through friendliness, like a shadow that does not depart.
1045.
With verbal action through friendliness, like a shadow that does not depart.
1046.
With mental action through friendliness, like a shadow that does not depart.
1047.
While the Teaching was being taught, knowledge arose in me.
1048.
And the final nibbāna of the Teacher, who was compassionate towards us.
1049.
When the One Enlightened by himself, endowed with all excellent qualities, attained final Nibbāna.
1050.
The vision of the whole world, Ānanda attained final Nibbāna.
1051.
The vision of the whole world, dispeller of darkness in the dark.
1052.
The elder who upholds the Good Teaching, Ānanda, the jewel-mine.
1053.
The heavy burden has been laid down, there is now no more rebirth."
He spoke these verses.
Therein, "with the divisive" and so on - from the beginning, two verses were spoken having seen the group of six monks associating with monks siding with Devadatta, by way of giving them exhortation. Therein, "with the divisive" (pisuṇena) means with divisive speech. For a person endowed with that is called "divisive" (pisuṇa), just as a cloth endowed with the quality of blue is called "blue." "With the wrathful" (kodhanena) means with one of a nature prone to wrath. "With the stingy" (maccharinā) means because of the arising of stinginess, which has the characteristic of concealing one's own success. "With the one delighting in destruction" (vibhūtanandinā) means by one who wishes the destruction, ruin, and annihilation of beings; or "vibhūta" means separate existence, division; by one who delights in that. All this was said with reference to those siding with Devadatta only. For they, by way of proclaiming the five points, splitting apart many people who were rightly practising, because of being external to the Teacher, being dominated by obstinate stinginess and other forms of stinginess, proceeded to the great harm of the great multitude. "Friendship" (sakhitaṃ) means the state of companionship, association - one should not make. For what reason? "Evil is association with a contemptible person" means the meeting with a contemptible person, an evil individual, is low and inferior. For those who follow the example of what they have seen in him. It brings upon them only the characteristic of a fool, classified as wrong thinking and so on, how much more so for one who follows his words. Therefore the Blessed One said - "Whatever fears arise, monks, all of them arise from the fool, not from the wise person" and so on.
But in order to show with whom association should be made, "with one of faith" and so on was stated. Therein, "with one of faith" (saddhena) means endowed with faith in action and the fruit of action, and with faith in the Triple Gem. "With one who is well-behaved" (pesalena) means with one of amiable disposition, accomplished in morality. "With one who is wise" (paññavatā) means accomplished in wisdom by the power of wisdom that discerns rise and fall, penetrative wisdom. "With one who is very learned" (bahussutena) means very learned through the fulfilment of learning in the scriptures and in penetration. "Good" (bhaddo) means association with such a good person is good, beautiful, and excellent - the intention is that it brings benefit classified as pertaining to the present life and so on.
The seven verses beginning with "See this adorned" and so on were spoken for the purpose of generating disenchantment with the body to the female lay follower named Uttarā, who, having seen her own beauty, was arousing the perception of sensuality. Some also say "for the purpose of giving exhortation to those of distracted mind having seen the courtesan Ambapālī." Those have the meaning already stated above.
The two verses beginning with "Very learned, a brilliant speaker" and so on were spoken by the elder as an inspired utterance after attaining arahantship. Therein, "attendant" (paricāraka) means one who waits upon. "Prepares his sleeping place" is said because he lay down immediately after the attainment of arahantship. For the elder, having spent much of the night by walking meditation, having entered an inner chamber to let the body become refreshed, seated on a small bed to lie down, his feet were released from the ground, and his head had not yet reached the pillow - in this interval, having attained arahantship, he lay down.
"One who has eliminated the mental corruptions" means one whose four mental corruptions have been utterly eliminated; for that very reason unbound from the four mental bonds as well; gone beyond attachment because of having surpassed the attachment of lust and so on; well quenched, become cool because of the complete allaying of the fever of mental defilements in every respect. This is the meaning.
The verse "In whom the teachings are established" is a verse spoken by a Great Brahmā who had eliminated the mental corruptions, with reference to the elder. For when the recital of the Teaching was at hand, it was said by certain monks with reference to the elder: "One monk emits a smell of raw flesh." Then the elder, having attained arahantship, came to the entrance of the Sattapaṇṇi Cave for the purpose of giving concord to the monastic community; for the making known of his state of having eliminated the mental corruptions, a Great Brahmā of the Pure Abodes - Putting those monks to shame, spoke the verse "In whom the teachings are established." Its meaning is - The teachings of the Buddha, the Blessed One - the teachings of penetration and of the scriptures - were attained and made known by him alone. In whatever distinguished person they are established, this one, Gotama by clan, the treasurer of the Teaching, because of having attained Nibbāna with residue of clinging, has now become established on the path leading to Nibbāna without residue of clinging; he is certainly a partaker of that.
Then one day a brahmin named Gopaka Moggallāna asked the elder - "You are well-known in the Buddha's Dispensation as very learned; how many teachings were spoken to you by the Teacher, retained by you?" The elder, giving him a reply, spoke the verse beginning with "eighty-two." Therein, the explanation is "eighty-two thousand"; "I received from the Buddha" means I learnt from the One Enlightened by himself eighty thousand aggregates of the Teaching plus two thousand, from the Teacher's presence. This is the meaning. "Two thousand from monks" means I received two thousand aggregates of the Teaching from monks; I obtained them from the presence of monks such as the General of the Teaching and others. "Eighty-four thousand" means combining both of those together, eighty thousand plus four thousand. "Which are the teachings occurring for me" means which aggregates of the Teaching of the aforesaid measure are well-practised by me, learnt by heart, revolving on the tip of the tongue.
Then on one occasion the elder, having seen a certain person who, having gone forth in the Dispensation, was not devoted to either the obligation of insight or the obligation of study, making known the danger in the absence of great learning, spoke the verse beginning with "of little learning." Therein, "of little learning" means due to the absence of having learnt even one or two sets of fifty, or alternatively even of chapters, or at the very least even one or two discourses, this one is of little learning; but one who, having taken up a meditation subject, engages in it, is indeed very learned. "Grows old like an ox" means just as an ox, growing old and growing up, does not grow for the benefit of its mother, nor of its father, nor of the remaining relatives, but rather grows old uselessly; Just so, this one too does not perform the duties to the preceptor, nor the duties to the teacher, nor the duties of visitors and so on, nor does he engage in meditation; he grows old uselessly. "His flesh increases" means just as the flesh of an ox that has been released into the forest, thinking "This one is unable for ploughing, carrying burdens, and so on," wandering about here and there, eating and drinking, increases; Just so, the flesh of this one too, who has been released by the preceptor and others, in dependence on the monastic community, having obtained the four requisites, having performed purging upwards and so on, nourishing the body, increases; having become of stout body, he goes about. "Wisdom" means his mundane and supramundane wisdom does not increase even by a finger-breadth; but like shrubs and creepers and so on in the forest, in dependence on his six doors, both craving and the ninefold conceit increase. This is the intention.
The verse beginning with "very learned" was spoken with reference to a certain monk who, in dependence on his own great learning, despised another. Therein, "by learning" means on account of learning, by reason of one's own great learning. "Despises" means having surpassed, he imagines; exalting himself, he treats another with contempt. "Likewise" means just as a blind man holding an oil lamp in the darkness is beneficial to others alone by giving light, not to himself; just so, a learned person endowed with great learning in the scriptures, not possessed of learning, not fulfilling his own welfare, blind, is beneficial to others alone by giving the light of knowledge, not to himself; "he appears to me like a blind man holding a lamp."
Now, showing the benefit of great learning, he spoke the verse "very learned." Therein, "should attend upon" means should attend on. "And should not let learning be destroyed" means one should not destroy the learning obtained by having attended upon the very learned; it should not wither, but should be increased through retention, practice, questioning, and attention. "That is the root of the holy life" means because that learning obtained by having attended upon the very learned, that great learning of the Scriptures, is the root, the chief cause, of the holy life of the path. Therefore one should be a bearer of the Teaching - standing at the head of the bases of liberation, in the retention of the Teaching as heard, one should first become a bearer of the Teaching of the Scriptures.
Now, in order to show the purpose to be accomplished through great learning of the Scriptures, "knowing what precedes and follows" and so on was stated. Therein, one who knows what precedes and what follows is "one knowing what precedes and follows." For even when the earlier part of a single verse is not apparent, or when the earlier part is apparent but the later part is not apparent, one who knows "this later part should have this earlier part, or this earlier part should have this later part" is called "one knowing what precedes and follows." One who knows the meaning of each and every statement, classified as one's own welfare and so on, is "one who knows the meaning." "Skilled in language and terms" means skilled in all four analytical knowledges, namely in language and in the remaining terms as well. "And grasps what is rightly taken" means by that very state of being skilled, he grasps the Teaching having made it rightly taken in both meaning and phrasing. "And investigates the meaning" means he investigates the meaning of the Teaching as heard, as mastered, considering carefully with the mind: "such is morality, such is concentration, such is wisdom, these are material and immaterial phenomena."
"Through patience he becomes desirous" means in those teachings carefully considered with the mind, having allowed pondering through the acquiescence of pondering a view, he becomes desirous, desire-arisen, in the commitment to insight through the approach of discernment of materiality and so on. And being of such a nature, doing the work of insight, "having striven he scrutinises" means having made endeavour by way of seeing the respective conditions and mentality-materiality, then beyond that, having applied the three characteristics, he scrutinises - he decides, he sees with insight that mentality-materiality as "impermanent," as "suffering," as "non-self." "At the right time he strives, internally well concentrated" means he, thus seeing, strives at the time when the mind should be uplifted and so on, by uplifting the mind and so on; and striving, he should become well concentrated internally, within the resort of his own domain, through insight concentration and path concentration, and should abandon the mental defilements that are the cause of non-concentration. Since all this virtue arises for one who attends upon one who is very learned, a bearer of the Teaching, wise, a disciple of the Buddha, therefore, desiring the knowledge of the Teaching reckoned as knowledge of phenomena, with reference to the unconditioned state, distinguished by the function of full understanding and so on regarding suffering and so on, one should associate with such a good friend of the aforesaid kind; the meaning is one should resort to, should attend upon him.
Thus, showing his worthiness of veneration by reason of his being beneficial in many ways, he spoke the verse "very learned." Its meaning is - One by whom much has been heard - discourses, mixed prose and verse, and so on - is "very learned." He retains that very Teaching of the Teaching without it perishing, like lion's fat placed in a golden vessel - thus he is "a bearer of the Teaching." For that very reason, he guards the treasury of the Teaching, the jewel of the Teaching, of the Blessed One, the great sage - thus he is "the keeper of the treasury." Because he has become vision for the world including its gods through equal seeing, therefore "the vision of the whole world, worthy of veneration, worthy of honour" - and in order to show by way of conclusion his worthiness of veneration by many people through his state of being very learned, "very learned" is stated again.
Showing that even having obtained such a good friend, there is non-decline only for one who practises, not for one who does not practise, he spoke the verse "delighting in the Teaching." Therein, the mental states of serenity and insight meditation are his park in the sense of dwelling; devoted to and delighting in that very Teaching - thus "devoted to the Teaching"; by way of thinking about that very Teaching again and again, "reflecting on the Teaching" means turning his mind to the Teaching, attending to it - this is the meaning. "Remembering" means remembering that very Teaching. "From the Good Teaching" means such a monk does not fall away from the qualities conducive to enlightenment of thirty-seven divisions and the nine kinds of supramundane mental states; the meaning is there is never any decline from that for him.
Then one day, stirring a sense of urgency in a monk named Kosallāya who was not free from lust towards the body, lazy, of inferior energy, he spoke the verse "for one weighed down by stinginess towards the body." Therein, "weighed down by stinginess towards the body" means for one who is much devoted to bodily comfort, with selfish attachment to the body, going about without doing anything that should be done with the body even for teachers and preceptors. "When declining" means when one's own body and life are declining moment by moment. "Does not exert himself" means one should not make the energy of rising by way of the fulfilment of morality and so on. "For one greedy for bodily pleasure" means for one who has fallen into greed solely through the pursuit of pleasure for one's own body. "Whence comes the comfort of an ascetic" means whence is there a pleasant abiding, a comfortable abiding, for such a person by way of asceticism; the meaning is it is not found for him.
The verses beginning with "All directions do not appear clear" were spoken by the elder having heard of the attainment of final Nibbāna of the Venerable Sāriputta, the Generalissimo of the Teaching. Therein, "all directions do not appear clear" means all directions of the various kinds beginning with the eastern do not appear clear; the meaning is "one who has lost his bearings." "The teachings do not come to my mind" means the teachings of the Scriptures, though previously well learnt by heart, even now when carefully collected together, are not present to me. "When the good friend has gone" means when the Generalissimo of the Teaching, who was the good friend of the world with its gods, has gone to Nibbāna without residue of clinging. "It appears like darkness" means the world in every way appears like darkness.
"For one whose companion has passed beyond" means for one whose companion has departed, devoid of a good friend - this is the meaning. "Whose Teacher has passed away and gone" means for the venerable one whose Teacher has passed away and gone to Nibbāna; the meaning is "when the Teacher has attained final Nibbāna." "Like mindfulness of the body" means just as the development of mindfulness of the body is exclusively beneficial for one who practises it, so for such a helpless person there is no other friend that is exclusively beneficial; for one who has a protector, other meditative developments too are beneficial - this is the intention.
"The former ones" means the ancient ones; he speaks with reference to good friends such as Sāriputta and others. "With the new ones" means with the junior ones. "Does not agree with me" means my mind does not come together, they do not please my mind - this is the meaning. "Today I meditate alone" means I, today, bereft of the more senior ones, having become alone, meditate, am devoted to meditative absorption. "Gone to the rains" means like a bird gone to its nest in the rainy season. "Vāsupeto" is also a reading; the meaning is "gone to a dwelling."
The verse "When they have come for an audience" was spoken by the Teacher. Its meaning is - When many people from various foreign countries have come for an audience with me, Ānanda, do not obstruct their approaching me. Why? They are listeners of the Teaching; let them see me; this itself is the right time for an audience.
Having heard that, the elder spoke the next verse "When they have come for an audience." For the former verse has been placed here for the purpose of connection with this verse. By that very fact, it shows the accomplishment of the meaning of the term "if those who have come from another region may be shown to me at that very moment."
The five verses beginning with "For twenty-five years" were spoken to illustrate his state of being the chief attendant. For because of the state of having undertaken the meditation subject and because of the state of being devoted to attending on the Teacher, perceptions of sensuality and so on, though not cut off by the path, did not arise in the elder; and bodily, verbal, and mental actions were at all times preceded by friendliness and followed by friendliness towards the Teacher. Therein, "for twenty-five years" means twenty-five years. "While I was a learner, being mindful" means while I was established on the plane of a learner, in the fruition of stream-entry, being mindful. "Perception of sensuality" means perception accompanied by sensuality did not arise; and here, by the statement of the non-arising of perception of sensuality and so on, he shows the purity of his disposition; by "with bodily action of friendliness" and so on, the purity of practice. Therein, bodily action of friendliness should be understood as the plastering and furnishing of the perfumed chamber and so on, and the performing of all kinds of duties for the Teacher; verbal action of friendliness as the announcing of the time for teaching the Teaching and so on; mental action of friendliness as the attention directed towards bringing about welfare with reference to the Teacher when gone to a private place. "Knowledge arose in me" - he speaks of his own attainment of the plane of a learner.
"I am one with work still to be done" is a verse spoken by one overcome with sorrow, having entered the circular pavilion and taken hold of the lintel of the door, when the Teacher's final Nibbāna was at hand. Therein, "I am one with work still to be done" means I am one with work still to be done, by the task of fully understanding suffering and so on. "One who has not attained his goal" means one who has not attained arahantship. "And the final Nibbāna of the Teacher" means the final Nibbāna of my Teacher was at hand. "He who has compassion for us" means the Teacher who was my helper.
"Then there was what was terrifying" - this verse was spoken with spiritual urgency arisen upon seeing the earthquake, the thunder of the celestial drums, and the resounding of fruits and so on, at the time of the Teacher's final Nibbāna.
The three verses beginning with "Very learned" and so on were placed by the compilers of the recitation who were praising the elder. Therein, "of perfect behaviour" means endowed with an incomparable course of knowledge. "Mindful" means endowed with the highest mindfulness and discretion. "Energetic" means endowed with an extraordinary achievement of energy capable of retaining the phrasing and meaning. For this elder, standing on just one term, takes in sixty thousand terms in the very manner spoken by the Teacher, and what is taken in does not perish at any time, like lion's fat placed in a golden vessel; he was endowed with wisdom preceded by mindfulness capable of retaining the phrasing without distortion, and with mindfulness preceded by wisdom capable of retaining the meaning. Therefore the Blessed One said - "This is the foremost, monks, of my disciples who are monks, of those very learned" and so on. And likewise the General of the Dhamma said - "The Venerable Ānanda is skilled in meaning" and so on. "A mine of jewels" means one who is the source of the jewel of the Good Teaching.
The verse "Attended upon" was spoken by the elder at the time of final Nibbāna; that is of the meaning already stated.
The commentary on the verses of the Elder Ānanda is concluded.
The commentary on the Chapter of Thirties is concluded.