20.
The Book of the Sixties
1.
The Commentary on the Verses of the Elder Mahāmoggallāna
1149-1217. In the Group of Sixty, the verses of the Venerable Elder Mahāmoggallāna beginning with "Forest-dwellers" and so on. What is the origin? His story has been stated in the story of the General of the Teaching itself. For the elder monk, on the seventh day from the day of going forth, practising the ascetic duty in dependence on the village of Kallavāla in the country of Magadha, when sloth and torpor came upon him, by the Teacher - Being stirred by "Moggallāna, Moggallāna, do not be negligent, brahmin, regarding noble silence" and so on, having dispelled sloth and torpor, even while listening to the element meditation subject being spoken by the Blessed One, having developed insight, having attained the three higher paths in succession, at the moment of the highest fruition he reached the summit of the knowledge of the perfections of a disciple. Therefore it was said in the Apadāna -
Dwelt in the Himalayas, honoured by a host of gods.
Assuming forms at will, I perform transformations, I dwelling in the great ocean.
Having surrounded the Enlightened by himself, the nymphs played music then.
Having heard the sound of both, the Buddha too awoke.
Having prepared a seat, I announced the time.
Illuminating all directions, approached my dwelling.
Together with the community of monks, I satisfied with food and drink then.
Having sat down in the community of monks, he spoke these verses.
By that confidence of mind, he will go to the heavenly world.
Eight hundred times kingship on earth, he will inhabit the earth.
Innumerable wealth will arise for him at that very moment.
Gotama by name, by clan, the Teacher in the world will be.
Kolita by name, he will be a kinsman of Brahma.
Will be the second disciple of the Blessed One Gotama.
Having fully understood all mental corruptions, he will attain nibbāna, without mental corruptions.
I had mother and father killed, with a corrupted mind.
Endowed with evil deeds, I die with a broken head.
Here too such will be for me at the time of death.
Having fully understood all mental corruptions, I dwell without mental corruptions.
I could shake with my left toe, having reached perfection in supernormal power.
With reference to novices, I cultivate a respectful mind.
That plane I have attained, I have attained the elimination of mental corruptions.
Then the Teacher, at a later time, 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 virtue, established him in the foremost position by virtue of possessing supernormal power: "This is the foremost, monks, of my disciples who are monks possessing supernormal power, that is to say, Mahāmoggallāna." By that great elder, thus established by the Teacher in the foremost position, who had reached the summit of the perfections of a disciple, on this and that occasion, here and there verses were spoken; those, at the time of the communal recitation, by the compilers of the scriptures -
1149.
We split the army of Death, internally well concentrated.
1150.
We shake off the army of Death, as an elephant a hut made of reeds.
1151.
We split the army of Death, internally well concentrated.
1152.
We shake off the army of Death, as an elephant a hut made of reeds.
1153.
Shame on you, full of foul odour, you cherish another's body.
1154.
A monk avoids it, just as one desiring purity avoids excrement.
1156.
They would avoid it from afar, like a place of dung in the rainy season.
1157.
Here some sink down, like an old bull in the mud.
1158.
Or even with another dye, that would only result in vexation.
1159.
Do not assail one of evil mind, like a moth to a mass of fire.
1160.
Afflicted, the object of many thoughts, for which there is no stable duration.
1161.
Bones wrapped in skin, together with clothes it looks beautiful.
1162.
Enough to delude a fool, but not one seeking the far shore.
1163.
Enough to delude a fool, but not one seeking the far shore.
1164.
Enough to delude a fool, but not one seeking the far shore.
1165.
Having eaten the fodder, we go, while the deer trappers lament.
1166.
Having eaten the fodder, we go, while the deer hunters grieve.
1167.
When Sāriputta, accomplished in many ways, was quenched.
1168.
Having arisen, they cease; their appeasement is happiness.
1169.
Those who see the five aggregates as alien and not as self.
1170.
They penetrated the subtle, as the tip of a hair with an arrow.
1171.
For the abandoning of sensual lust, a mindful monk should wander forth.
1172.
For the abandoning of lust for existence, a mindful monk should wander forth.
1173.
I shook the Migāramātu mansion with my big toe.
1174.
Is Nibbāna to be attained, the release from all mental knots.
1175.
Bears her final body, having conquered Māra with his army.
1176.
Gone to the mountain cave he meditates, the son of the incomparable such one.
1177.
An heir of the Buddha, the foremost, honoured by Brahmā.
1178.
The heir of the Buddha, the foremost, pay respect, brahmin, to Kassapa.
1179.
A learned one, accomplished in the Vedas, among human beings again and again.
1180.
This is not worth a sixteenth fraction of the homage to him.
1181.
In forward and reverse order, then goes for almsfood.
1182.
Inspire your mind with faith, in the Worthy One, the Such;
Quickly pay respect with joined palms, lest your head be split asunder.
1183.
He runs after the wrong path, the crooked path going downward.
1184.
Sunk in material gain and honour, hollow goes Poṭṭhila.
1185.
Liberated on both sides, internally well concentrated.
1186.
Worthy of offerings from human beings, the unsurpassed field of merit.
1187.
Ten thousand gods, all Brahma's chaplains;
Paying homage to Moggallāna, they stand with joined palms.
1188.
Whose mental corruptions are eliminated, you are worthy of offerings, dear sir.
1189.
Like a white lotus by water, he is not tainted by activities.
1190.
A master in the power of supernormal abilities and in passing away and rebirth, that monk sees the deities at the proper time.
1191.
Even a monk who has gone beyond, this would be his highest.
1192.
I am skilled in transformations, I have become a master of supernormal power.
1193.
The wise one, with concentrated faculties, cut off bondage, just as an elephant a rotten creeper.
1194.
The heavy burden has been laid down, the conduit to existence has been uprooted.
1195.
That purpose has been attained by me, the destruction of all mental fetters.
1196.
Having assaulted the disciple Vidhura, and the brahmin Kakusandha.
1197.
Such was the hell, where Dussī was tormented;
Having assaulted the disciple Vidhura, and the brahmin Kakusandha.
1198.
Having assaulted such a monk, Dark One, you undergo suffering.
1199.
Lapis lazuli-coloured, beautiful, flaming, luminous;
Nymphs dance there, many of diverse colours.
1200.
1201.
Shook the Migāramātu mansion with his big toe.
1202.
1203.
Supported by the power of supernormal power, he stirred the deities.
1204.
1205.
'Friend, do you know the liberation through the elimination of craving?'
To him Sakka answered, when asked the question, according to truth.
1206.
1207.
'Do you still today, friend, have that view which you had before;
Do you see the radiance transcending in the Brahma world?'
1208.
'I do not have, sir, that view which I had before.
1209.
How could I today say, "I am permanent, I am eternal"?'
1210.
1211.
The forest of the Eastern Videhas, and the men who sleep on the ground.
1212.
Having assaulted such a monk, Dark One, you undergo suffering.
1213.
But a fool, having approached a blazing fire, is burnt by it.
1214.
You will burn yourself, like a fool touching fire.
1215.
What do you think, Evil One, does not my evil ripen?
1216.
Māra, be wearied of the Buddha, do not have hope regarding the monks.
1217.
Then that unhappy demon disappeared right there."
Thus the Venerable Elder Mahāmoggallāna spoke these verses.
In this order, having brought some into the compilation, they were established.
Therein, the four verses beginning with "forest-dwellers" were spoken by way of giving exhortation to the monks. "Forest-dwellers" means those who are forest-dwellers by the undertaking of the forest-dweller's ascetic practice, having rejected a village-border lodging. Having rejected a meal for the Community, they are almsfood eaters by the undertaking of the almsfood eater's practice, sustaining themselves with almsfood obtained from house to house. "Delighting in what comes into the bowl through gleaning" means delighted in what has come into the bowl through the practice of gleaning, that is, included in the bowl; thereby delighted and content. "We split the army of Death" means we completely cut off the army of mental defilements, which has become the army of the King of Death because of taking on the role of allies in generating harm to oneself. "Internally well concentrated" means having become well concentrated in the internal domains of resort; by this he states the means of splitting.
"We shake off" means we shake off, we destroy.
"Acting continuously" means those acting with perseverance, with energy constantly occurring in meditation.
The four verses beginning with "In a hut of bones" were spoken by way of exhortation to a courtesan who had approached to entice him. Therein, "a hut of bones" means a hut made of a chain of bones. "Stitched with sinews" means stitched all around with nine hundred sinews. In the forest, huts are made by raising up wooden poles and binding them with creepers and so on; but you are made by binding together with supremely loathsome bones and supremely loathsome sinews - thus it shows that you are exceedingly loathsome and repulsive. "Shame on you, full of foul odour" means full of, filled with various kinds of impurity such as hair of the head, hair of the body and so on; foul-smelling for that very reason - shame on you, may there be reproach upon you. "You cherish another's body" means and moreover, above this foul-smelling one, arising from contact, a danger, thus impure, foul-smelling, loathsome, a taking up of what is repulsive - in just such another region, in a corpse that has become the body of dogs, jackals, worms, and so on, you make selfish attachment.
"A bag of dung" means resembling a bag filled with dung. "Wrapped in skin" means wrapped over with skin, whose wickedness is concealed by a mere covering of hide. "A she-goblin with lumps on the chest" means one having a pair of lumps situated on the chest, resembling a goblin because of being frightful and because of bringing harm. "Which flow always" means the nine streams, the nine wound openings, always, night and day, flow, stream, and ooze impurity.
"An obstruction" means that which has become an obstruction to right practice. "A monk" means one who sees danger in the round of rebirths, or one whose mental defilements are broken, avoids from afar - that is, does not make selfish attachment. "And as one desiring purity, excrement" - "and" (ca) is merely a particle. Just as one of a clean nature, desiring only what is clean, having bathed up to the head, having seen excrement, avoided it from afar - just so a monk. This is the meaning.
"If people knew it thus, as I know it" means just as I know as it really is this heap of impurity designated as a body, if the great public were to know it in the same way, they would avoid it from afar, from a distance. "Like a place of dung in the rainy season" means like one of a clean nature would avoid a place of dung, soiled with impurity, continuously, in the rainy season. But since one does not know it as it really is, therefore one is submerged therein and does not raise one's head - this is the intention.
When the elder had thus made clear the faults in the body, that courtesan, with face bowed down in shame, having established respect towards the elder, having spoken the verse "So it is, O great hero," having paid homage to the elder, stood there. Therein, "here some indeed" means even though this body is of an obviously repulsive nature, some beings, because of the strength of attachment, sink down, fall into dejection. Like an old bull fallen into a great pit of mud - like a weak draught ox that has fallen in - they reach only disaster. This is the meaning.
Again, the elder, showing her that such a practice towards one like me is useless and brings only vexation, spoke a pair of verses beginning with "In space." Its meaning is - Whatever person should think to dye space with turmeric or with another kind of dye, that action of his would only give rise to vexation, would only bring mental vexation, just as exertion in what is not one's domain.
"That mind, like space" means this mind of mine is like space, through the state of not being attached anywhere, internally well concentrated; therefore "do not assail one of evil mind" means do not assail one like me, of inferior mind, of low mind, who is sunk in sensual pleasures. "Like a moth to a mass of fire" means a moth, a grasshopper, assailing a mass of fire, reaches only harm - thus it shows that this is the same for you.
The seven verses beginning with "See this adorned" were spoken by way of giving exhortation to monks whose minds were perverted, having seen that very courtesan. Having heard that, that courtesan, being downcast, fled by the very road by which she had come.
The four verses beginning with "At that time it was" were spoken referring to the final Nibbāna of the Venerable Elder Sāriputta. Therein, "accomplished in many aspects" means fulfilled in many ways such as morality, restraint and so on.
"They penetrate the subtle" means those practitioners penetrate the exceedingly subtle indeed. Like what? "As the tip of a hair with an arrow" means as if piercing, by the light of a lightning flash in the darkness of a pitch-black night, the tip of a single fibre of a hair split a hundredfold - this is the meaning. "But who are they?" - he said "Those who see the five aggregates as alien and not as self." Therein, "as alien" means as non-self. For this is a showing of the rejection of the grasping of self. Therefore he said "and not as self." By this he states the full realisation of full understanding regarding the truth of suffering by means of the noble path that has arisen from non-self; but because of the inseparability of that, it should be seen that the easy penetrability of the other full realisations too has been stated as well. Some, however, say "Because the five aggregates of clinging are called 'alien' since they are doers of harm, by this 'seeing as alien,' everything has been properly and completely stated in a distinctive way." "Paccabyādhiṃsu" means they penetrated.
"As if struck by a spear" - the first verse was spoken referring to the Elder Tissa, the second referring to the Elder Vaḍḍhamāna. Those have the meaning already stated above.
The verse "Urged by the one of developed self" was spoken referring to the Pāsādakampana Suttanta. Therein, "by the one of developed self, the bearer of the final body" - he speaks with reference to the Blessed One.
The two verses beginning with "Not by undertaking this slackly" were spoken referring to a young monk of inferior energy named Vedana. Therein, "by undertaking slackly" means having done so loosely, without making energy. "With little strength" means this Nibbāna is not to be attained with little power of energy; but it is to be attained only with great energy of the fourfold right striving - this is the meaning.
The two verses beginning with "The openings shine forth" were spoken referring to his own state of seclusion. Therein, "honoured by Brahmā" means praised and venerated by the Great Brahmā and by the world with its gods, having come face to face.
The five verses beginning with "The calmed one, the one who has ceased" were spoken by one who, having seen the Elder Mahākassapa entering Rājagaha for almsfood, and having seen a brahmin of wrong view who was the nephew of the Elder Sāriputta, who stood looking and said "A wretch has been seen by me," out of compassion for him, thinking "May this brahmin not perish," for the purpose of counteracting the insult to a noble one, urged him saying "Pay homage to the elder." Therein, "goes through a hundred births" means he would undergo a hundred births. "A learned one" means one born of a learned family. "Accomplished in the Vedas" means accomplished in knowledge. "Of this one" means of the elder. Here this is the meaning in brief - Whatever person would undergo a hundred unbroken, successively arisen brahmin births by way of arising in succession, and therein would have attained accomplishment in the sciences of the brahmins, would be one who has gone beyond the three Vedas while fulfilling the brahmin duty - this practice of the sciences and so on of his is not worth a sixteenth fraction of the merit consisting of homage through paying homage to this Elder Mahākassapa; the merit consisting of homage alone is greater than that.
"The eight deliverances" means the eight deliverances such as the fine-material meditative absorptions and so on. For the fine-material meditative absorptions obtained through meditative development are called "deliverances" because of being well liberated from opposing states and because of their occurrence in the object without attachment by way of delight. The attainment of cessation, however, is so simply because of being liberated from opposing states. But here meditative absorption alone should be understood. "In forward and reverse order" means in forward order from the first meditative absorption up to the plane of neither-perception-nor-non-perception, and in reverse order from the plane of neither-perception-nor-non-perception up to the first meditative absorption. "Before the meal" means before the meal duty itself. "He touched" means he entered upon attainments of many kinds and modes. "Then he goes for almsfood" means having emerged from the attainment, or after having entered upon the attainment, he now goes for almsfood - he speaks with reference to the elder's practice that occurred on that day. The elder, however, proceeds in the same way day after day.
"Do not assail such a monk" means one whose virtues have been stated in part, do not assail such a monk of that kind, one who has understood what the Buddha understood, a great one who has eliminated the mental corruptions. "Do not dig your own grave, brahmin" means by assailing, brahmin, do not dig your own grave, or uproot your own wholesome mental states by insulting a noble one. "Inspire your mind with faith" means gladden your own mind thinking "This ascetic is indeed of good disposition." "Lest your head be split asunder" means let not your head, by the offence committed therein, be split into seven pieces. Therefore, for the purpose of making amends for that, quickly pay homage with joined palms. The brahmin, having heard that, frightened, agitated, with hair standing on end, at that very moment asked forgiveness of the elder.
The two verses beginning with "He does not see" were spoken by way of admonition, having seen a monk named Poṭṭhila not practising rightly, engaged in wrong livelihood. Therein, "he does not see the Good Teaching" means this monk Poṭṭhila does not see the Teaching of the good ones, the Buddha and so on, namely the path, fruition, and Nibbāna. Why? Led on by wandering in the round of rebirths, led on by the bondage of the round of rebirths, ignorance and so on, because of being reborn in the realms of misery, going downward, leading below, because of being accompanied by deceit and fraudulence, the crooked path, because of being a wrong path, he runs after and revolves around wrong livelihood which has become a wrong path.
"Like a worm smeared with dung" means like a dung worm smeared all around with dung, infatuated with and transgressing regarding activities mixed with the impurity of mental defilements. "Sunk in material gain and honour" means deeply sunk, plunged into material gain and honour openly through the influence of craving. "Hollow goes Poṭṭhila" means because of the absence of the training in higher morality, having become hollow, without substance, the monk Poṭṭhila goes, proceeds.
The two verses beginning with "And see this" were spoken while praising the Venerable Sāriputta. Therein, "and see this" means having seen the Venerable Elder Sāriputta, with a gladdened mind, he addresses his own mind. "Of good appearance" means of beautiful appearance through the fulfilment of the aggregates of morality of one beyond training and through the fulfilment of the knowledge of the perfections of a disciple. "Liberated in both ways" means liberated in both ways because of being liberated from both sides - liberated-in-both-ways. "In both ways" means from the material body by the immaterial attainment, from the mental body by the path; the meaning is liberated by those very portions of suppression and eradication respectively, as is fitting. The construction is: see him as free from the dart through the absence of the darts of lust and so on in every respect, as one whose bondage is eliminated through the complete elimination of the mental bonds of sensuality and so on, as a possessor of the threefold true knowledge through having attained the well-purified triad of true knowledge, as victorious over death through having defeated the King of Death.
The verses beginning with "These many" were spoken by the Venerable Elder Sāriputta while praising the Elder Mahāmoggallāna. Therein, "venerated by the king" means venerated by humans and gods with the supreme homage. "Arisen as the conqueror of death" means having arisen in the world, he stands having overcome death. Or alternatively, venerated by the king, by the One Enlightened by himself who is the cause, arisen with a noble birth. For the One Enlightened by himself, first by action having been a man, a human being, afterwards too, by noble birth, was the highest god, a god above gods; therefore he is called "the king." Venerated by the king, by the Blessed One, by way of praise; arisen - having arisen in the world where death is the conqueror, he is the conqueror of death, victorious over death. "Like a white lotus by water" means like a white lotus by water, he is not tainted by the smearing of craving and wrong view regarding what pertains to activities; the meaning is independent anywhere whatsoever.
"Whose" means by whom. "In a moment" means in a mere moment of time. "In a thousand ways" means of a thousand kinds. "The world" means the world of space. For the meaning here is this: By whom, the Venerable Mahāmoggallāna of great supernormal power, the thousandfold world system was properly known in merely a moment, directly known, together with the Brahmā realm, like the Great Brahmā, through the attainment of mastery in adverting and so on, through the accomplishment of supernormal power, and a master in passing away and rebirth. "Sees at the proper time" means at the corresponding proper time he sees the deities with the divine eye.
The verse beginning with "Like Sāriputta" and so on was spoken by the Venerable Mahāmoggallāna making known his own virtues. Therein, "Like Sāriputta" - this is the meaning in brief of the verse - By wisdom means by accomplishment in wisdom, by morality means by accomplishment of morality, by peace means by the appeasement of mental defilements; whatever monk has gone beyond, gone to the far shore, the limit, the excellence - that is Sāriputta, who among the disciples has reached the supreme excellence in virtues beginning with wisdom. For he has reached the supreme excellence in wisdom and morality. "This would be his highest" means just this is the utmost; there is nothing beyond that. But the elder spoke this to illustrate that just as Sāriputta is the highest in wisdom, so I am the highest in concentration. Therefore he said "Of a hundred thousand crores" and so on.
Therein, "in a moment he creates" means in a mere moment he could create, he is able to create, a hundred thousand crores of individual existences. In that creating there is no burden for me. "Skilled in transformations, I have become a master of supernormal power" means not only in mind-made transformations alone, but I have attained the state of mastery over all supernormal power as well.
"Having reached the perfection of mastery in concentration and true knowledge" means you have reached the perfection, the summit, through mastery over concentrations beginning with that accompanied by applied and sustained thought, and over true knowledges beginning with the knowledge of recollection of past lives. He, being free from dependence on craving and so on, has reached excellence in the Teacher's Dispensation through the aforesaid virtues. Wise through being endowed with resolution, of the Moggallāna clan thus Moggallāna, with concentrated faculties through having well-established faculties - just as a noble elephant easily breaks a bond of rotten creeper, so he cut off the entire bondage of mental defilements.
The verses beginning with "What kind of hell was it" were spoken by the elder threatening Māra who had entered the abdomen and come out and was standing there. Therein, "what kind" means of what manner. "Where Dūsī" means in whichever hell, the Māra named "Dūsī." "Was tormented" means was cooked by the fire of hell. "The disciple Vidhura" means the chief disciple of the Blessed One Kakusandha named Vidhura. "Having assaulted" means having struck, having afflicted. "And the brahmin Kakusandha" means having assaulted the One Enlightened by himself Kakusandha - this is the meaning. Having possessed a boy with reference to the Blessed One, a stone thrown by Māra fell on the elder's head.
"There were a hundred iron spikes" means it is said that the individual existence of those reborn in that hell is three leagues in extent; that of Dūsī Māra was also such. Then the guardians of hell, having taken a hundred iron stakes the size of palm-tree trunks, blazing, in flames, aglow, saying "Standing in this very place, having thought with the heart, evil was done by you," like those pounding lime in a lime trough, having pounded the middle of the heart, fifty persons facing the feet and fifty persons facing the head, pounding, they proceed; thus proceeding, in five hundred years having reached both ends, turning back again, in five hundred years they arrive at the middle of the heart. With reference to that it was said "There were a hundred iron spikes." "All causing individual suffering" means themselves producing separate suffering individually. It is said that that feeling is more painful than the feeling of the great hell; for just as the week of care is more painful than the week of softening medicine, so the feeling of emergence in the subsidiary hell is more painful than the suffering of the great hell. "Such was the hell" - at this point, hell should be explained by means of the Devadūta Sutta.
"Whoever directly knows this" means whoever, of great direct knowledge, knows this and the fruit of action directly, face to face, as if an emblic myrobalan placed on the palm of the hand. "A monk, a disciple of the Buddha" means a monk whose mental defilements are broken, a disciple of the One Enlightened by himself. "Dark One, you undergo suffering" means because of being endowed with exclusively dark evil qualities, O dark Māra, you will undergo suffering.
"In the middle of the lake" means it is said that in the middle of the great ocean, mansions arisen with water as their site last for a cosmic cycle. Therefore he said "mansions lasting a cosmic cycle." Their colour is like that of lapis lazuli, and their flames blaze like a mass of fire of burning reeds on a mountain top; on account of that they are exceedingly luminous, endowed with radiance. Therefore he said "lapis lazuli-coloured, beautiful, flaming, luminous." "Many of diverse colours" means many nymphs of diverse colours by way of blue and so on dance there in those mansions.
"Whoever directly knows this" means whoever, having made that mansion evident as a direct experience, knows it. This meaning should be explained by means of the Vimāna and Peta stories.
"Urged by the Buddha" means urged, dispatched by the One Enlightened by himself. "While the Community of monks looked on" means while the great Community of monks was watching. "Shook the Migāramātu mansion with his big toe" means I shook with my own big toe the great mansion adorned with a thousand chambers, built by Visākhā the great female lay follower in the Eastern Park. For on one occasion, while the Blessed One was dwelling in the Eastern Park in the aforesaid mansion, many more junior monks, seated on the upper storey of the mansion, without even thinking of the Teacher, began to engage in pointless talk. Having heard that, the Blessed One, wishing to stir them and make them fit vessels for his own proclamation of the Teaching, addressed the Venerable Elder Mahāmoggallāna - "Do you see, Moggallāna, the new monks engaged in pointless talk?" Having heard that, the elder, having known the Teacher's intention, having attained the fourth meditative absorption with the water kasiṇa as object, which is the foundation for direct knowledge, and having emerged, having determined "Let the place where the mansion is established become water," struck the pinnacle on the top of the mansion with his big toe; the mansion, having bent down, stood on one side. He struck again; it stood on the other side. Those monks, frightened and agitated, through fear of the mansion falling, having departed from there, stood in the presence of the Blessed One. The Teacher, having observed their disposition, teaches the Teaching. Having heard that, among them some became established in the fruition of stream-entry, some in the fruition of once-returning, some in the fruition of non-returning, some became established in the fruition of arahantship. This meaning should be explained by means of the Pāsādakampana Sutta.
"The Vejayanta mansion" means that Vejayanta mansion, a thousand yojanas in height in the Tāvatiṃsa realm, adorned with many thousands of turrets and pinnacle buildings, which arose when Sakka, the lord of the gods, having conquered the titans in the battle between the gods and titans, was standing in the middle of the city - the mansion that received the name "Vejayanta" because it came into being through the victory; with reference to that, he said "the Vejayanta mansion." For this elder too shook that with his big toe. For on one occasion, Sakka, the king of gods, having approached the Blessed One who was dwelling in the Eastern Park, asked about liberation through the elimination of craving. The Blessed One answered him. He, having heard that, delighted and greatly pleased, having paid respect, having circumambulated keeping him on his right, went to his own heavenly world itself. Then the Venerable Mahāmoggallāna thought thus - "This Sakka, having approached the Blessed One, asked such a profound question connected with Nibbāna, and the question was answered by the Blessed One. Did he go having understood, or without understanding? What if I were to go to the heavenly world and learn that matter?" He, at that very moment, having gone to the Tāvatiṃsa realm, asked Sakka, the lord of the gods, about that matter. Sakka, being heedless due to the divine success, showed distraction. The elder, for the purpose of generating a sense of urgency in him, shook the Vejayanta mansion with his big toe. Therefore it was said -
Supported by the power of supernormal power, he stirred the deities."
But this meaning should be explained by means of the Cūḷataṇhāsaṅkhayavimutti Sutta. The manner of shaking has been stated above.
"He questioned Sakka" is said with reference to the aforesaid questioning of the elder about liberation through the elimination of craving. Therefore he said "Friend, do you know the liberation through the elimination of craving?" "To him Sakka answered" - this is said with reference to the fact that the question was answered, when the elder had caused the mansion to shake, by one whose heart was stirred, having abandoned heedlessness, having wisely attended. For he then spoke in the very manner taught by the Teacher. Therefore he said "when asked the question, according to truth." Therein, "he questioned Sakka" means the Elder Moggallāna asked Sakka, the king of gods, whether the liberation through the elimination of craving taught by the Teacher had been properly grasped. For this is a present tense expression used in a past sense. "Friend, do you know" means: friend, do you know? What do you know? "The liberation through the elimination of craving" means he asked: as the liberation through the elimination of craving was taught to you by the Teacher, so what do you know? Or "the liberation through the elimination of craving" means he asks about the teaching of the Taṇhāsaṅkhayavimutti Sutta.
"Brahmā" means the Great Brahmā. "Standing in the Sudhammā assembly hall" means in the Sudhammā assembly hall. But this is the Sudhammā assembly hall in the Brahma world, not in the Tāvatiṃsa realm; there is no heavenly world without a Sudhammā assembly hall. "Do you still today, friend, have that view which you had before" means: "There is not any ascetic or brahmin able to come to this Brahma world" - the view which you had before the Teacher's coming here, has that view even now, even still, not departed? "Do you see the radiance transcending in the Brahma world" means: do you see the radiance of the Blessed One together with his disciples, who, surrounded by disciples such as Mahākappina, Mahākassapa, and others, having attained the heat element, was seated - this is the meaning. For on one occasion the Blessed One, in the Brahma world, of one who had assembled and was seated in the Sudhammā assembly hall - "Is there indeed any ascetic or brahmin of such great supernormal power who could come here?" - having understood the mind of the Brahmā who was thinking thus, having gone there, seated in the sky above the Brahmā's head, having attained the heat element, emitting radiance, he thought of the coming of Mahāmoggallāna and others. Together with that thought, they too, having gone there, having paid homage to the Teacher, having known the Teacher's disposition, having attained the heat element, having sat down individually in the various directions, having emitted radiance, the entire Brahma world became one radiance. The Teacher, having known the pliancy of the Brahmā's mind, taught the Teaching that illuminates the four truths. At the conclusion of the teaching, many thousands of Brahmās became established in the paths and fruits; with reference to that, urging him, he spoke the verse "Do you still today, friend, have that view." But this meaning should be illustrated by the Baka Brahmā Sutta. For this was said:
"On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time such an evil wrong view had arisen in a certain Brahmā: 'There is not that ascetic or brahmin who could come here.' Then the Blessed One, having known with his mind the reflection in the mind of that Brahmā, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from Jeta's Grove, appeared in that Brahma world. Then the Blessed One sat cross-legged in the sky above that Brahmā, having attained the heat element.
Then this occurred to the Venerable Mahāmoggallāna: 'Where now is the Blessed One dwelling at present?' The Venerable Mahāmoggallāna saw with the divine eye, which is pure and surpasses the human, the Blessed One seated cross-legged in the sky above that Brahmā, having attained the heat element. Having seen, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from Jeta's Grove, he appeared in that Brahma world. Then the Venerable Mahāmoggallāna, in dependence on the eastern direction, sat cross-legged in the sky above that Brahmā, having attained the heat element, lower than the Blessed One.
Then this occurred to the Venerable Mahākassapa: 'Where now is the Blessed One dwelling at present?' The Venerable Mahākassapa saw with the divine eye, which is pure and surpasses the human, the Blessed One seated cross-legged in the sky above that Brahmā, having attained the heat element. Having seen, just as a strong man, etc. even so, having vanished from Jeta's Grove, he appeared in that Brahma world. Then the Venerable Mahākassapa, in dependence on the southern direction, sat cross-legged in the sky above that Brahmā, having attained the heat element, lower than the Blessed One.
Then this occurred to the Venerable Mahākappina: 'Where now is the Blessed One dwelling at present?' The Venerable Mahākappina saw with the divine eye, which is pure and surpasses the human, the Blessed One seated cross-legged in the sky above that Brahmā, having attained the heat element. Having seen, just as a strong man, etc. even so, having vanished from Jeta's Grove, he appeared in that Brahma world. Then the Venerable Mahākappina, in dependence on the western direction, of that Brahmā, sat cross-legged in the sky above, having attained the heat element, lower than the Blessed One.
Then this occurred to the Venerable Anuruddha: 'Where now is the Blessed One dwelling at present?' The Venerable Anuruddha saw with the divine eye, which is pure and surpasses the human, the Blessed One seated cross-legged in the sky above that Brahmā, having attained the heat element. Having seen, just as a strong man, etc. even so, having vanished from Jeta's Grove, he appeared in that Brahma world. Then the Venerable Anuruddha, leaning towards the northern direction, sat cross-legged in the sky above that Brahmā, having attained the heat element, lower than the Blessed One. Then the Venerable Mahāmoggallāna addressed that Brahmā in verse:
Do you see the radiance transcending in the Brahma world?"
I see the radiance transcending in the Brahma world;
How could I today say, 'I am permanent, I am eternal'?"
Then the Blessed One, having stirred that Brahmā, just as a strong man, etc. just so, having vanished from that Brahma world, he appeared in Jeta's Grove. Then that Brahmā addressed a certain member of Brahmā's assembly: "Come, sir, go to where the Venerable Mahāmoggallāna is; having approached, say this to the Venerable Mahāmoggallāna: 'Are there indeed, dear Moggallāna, other disciples of that Blessed One so powerful, so mighty, just as the venerable Moggallāna, Kassapa, Kappina, and Anuruddha?'" "Yes, sir," that member of Brahmā's assembly, having assented to that Brahmā, approached the Venerable Mahāmoggallāna; having approached, he said this to the Venerable Mahāmoggallāna: "Are there indeed, dear Moggallāna, other disciples of that Blessed One so powerful, so mighty, just as the venerable Moggallāna, Kassapa, Kappina, and Anuruddha?" Then the Venerable Mahāmoggallāna addressed that member of Brahmā's assembly in verse:
Those who have eliminated the mental corruptions, Worthy Ones, many are the disciples of the Buddha."
Then that member of Brahmā's assembly, having delighted in and given thanks for what the Venerable Mahāmoggallāna had said, approached that Brahmā; having approached, he said this to that Brahmā: "The Venerable Mahāmoggallāna, sir, spoke thus:
Those who have eliminated the mental corruptions, Worthy Ones, many are the disciples of the Buddha."
This that member of Brahmā's assembly said. And delighted, that Brahmā rejoiced in what that member of Brahmā's assembly had said.
With reference to this, it was said "But this meaning should be explained by means of the Baka Brahmā Sutta."
"The peak of great Neru" means by the word "peak" he refers to the entire king of mountains, Sineru. "Touched through deliverance" means the intention is that he touched through direct knowledge by means of the support of the deliverance of meditative absorption. "Forest" means the Indian subcontinent. For it is called "forest" because of the abundance of forests. Therefore it is said "lord of the rose-apple grove." "Of the Eastern Videhas" means the place of the Eastern Videha; the meaning is the Eastern Videha. "And the men who sleep on the ground" - the men who sleep on the ground are namely the people of Aparagoyāna and Uttarakuru. For they are called "sleeping on the ground" because of the absence of houses. "He touched all of them too" is the connection. But this meaning should be explained by means of the taming of Nandopananda:
At one time, it is said, the householder Anāthapiṇḍika, having heard the Blessed One's proclamation of the Teaching, having invited him saying "Tomorrow, venerable sir, accept almsfood at my house together with five hundred monks," departed. And on that day, as the Blessed One was surveying the ten-thousand-fold world system towards the break of dawn, a king of serpents named Nandopananda came into the range of his knowledge-door. The Blessed One, reflecting "This king of serpents comes into the range of my knowledge-door; what indeed will happen?" - having seen the decisive support for going for refuge, reflecting "This one holds wrong views, is undevoted to the three jewels; who indeed might free him from wrong view?" - saw the Elder Mahāmoggallāna.
Then, when the night became light, having attended to his toilet, he addressed the Venerable Ānanda - "Ānanda, announce to the five hundred monks that the Truth-finder is going on a journey in heaven." And on that day they prepared the banqueting hall for Nandopananda. He was seated on a divan of celestial jewels, with a celestial white umbrella being held above him, surrounded by threefold entertainers and by the assembly of serpents, looking at the variety of food and drink set up in celestial vessels. Then the Blessed One, having made it so that the king of serpents could see, proceeded by the very top of his mansion together with five hundred monks, facing towards the Tāvatiṃsa heavenly world.
Now at that time such an evil wrong view had arisen in the king of serpents Nandopananda - "These shavelings, these petty ascetics, enter and leave the realm of the Thirty-three gods by way of the dwelling above ours; from now on I shall not allow these ones to go scattering the dust of their feet upon our heads" - having risen up, having gone to the foot of Sineru, having abandoned that individual existence, having encircled Sineru seven times with his coils, having made his hood above, having covered the realm of the Thirty-three with his hood turned downwards, he caused it to disappear from sight.
Then the Venerable Raṭṭhapāla said this to the Blessed One - "Formerly, venerable sir, standing in this region, I see Sineru, I see the encircling rim of Sineru, I see Tāvatiṃsa, I see Vejayanta, I see the flag above the Vejayanta mansion. What, venerable sir, is the cause, what is the condition, that now I do not even see Sineru... etc... nor do I see the flag above the Vejayanta mansion?" "This, Raṭṭhapāla, is a king of serpents named Nandopananda, angry with you, who, having encircled Sineru seven times with his coils, having covered it above with his hood, having made darkness, stands there." "I shall tame him, venerable sir." The Blessed One did not give him permission. Then the Venerable Bhaddiya, the Venerable Rāhula - in due order all the monks rose up. The Blessed One did not give permission.
At the end, the Elder Mahāmoggallāna said "I, venerable sir, shall tame him." "Tame him, Moggallāna" - the Blessed One gave permission. The elder, having abandoned his own individual existence, having created a great form of a king of serpents, having encircled Nandopananda fourteen times with his coils, having placed his own hood on the top of that one's hood, crushed him together with Sineru. The king of serpents smoked. The elder, saying "It is not only in your body that there is smoke; in mine too there is," smoked. The smoke of the king of serpents does not afflict the elder. But the smoke of the elder afflicts the king of serpents. Thereupon the king of serpents blazed up. The elder too, saying "It is not only in your body that there is fire; in mine too there is," blazed up. The fire of the king of serpents does not afflict the elder, but the fire of the elder afflicts the king of serpents. The king of serpents, having thought "This one, having crushed me together with Sineru, both smokes and blazes up," asked in return "My dear, who are you?" "I indeed, Nanda, am Moggallāna." "Venerable sir, stand in your own state of being a monk."
The Elder, having abandoned that individual existence, having entered through his right ear-hole, came out through the left ear-hole; having entered through the left ear-hole, came out through the right ear-hole. Likewise, having entered through the right nostril, he came out through the left nostril; having entered through the left nostril, he came out through the right nostril. Thereupon the king of serpents opened his mouth. The Elder, having entered through the mouth, walked up and down inside the belly from east to west. The Blessed One said "Moggallāna, pay attention, the serpent is of great supernormal power." The Elder said "The four bases for spiritual power, venerable sir, have been developed by me, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken. Let Nandopananda be, venerable sir; I could tame even a hundred, even a thousand, even a hundred thousand kings of serpents similar to Nandopananda."
The king of serpents thought - Having thought "While entering he was not seen by me; now at the time of coming out I shall seize him between my fangs and crush him," he said "Come out, venerable sir; do not afflict me by walking up and down again and again inside my belly." The Elder, having come out, stood outside. The king of serpents, having seen "This is he," released a blast of breath from his nostrils. The Elder attained the fourth meditative absorption; the wind was unable to stir even a pore of his skin. "The remaining monks indeed would have been able to perform all the wonders from the beginning, but having reached this point, they would not have been able to attain so quickly with presence of mind" - for this reason the Blessed One did not allow them the taming of the king of serpents.
The king of serpents thought "I was unable to stir even a pore of this ascetic's skin with the blast of breath from my nostrils; that ascetic is of great supernormal power." The Elder, having abandoned his individual existence, having created the form of a supaṇṇa, displaying the supaṇṇa-wind, pursued the king of serpents; the king of serpents, having abandoned that individual existence, having created the form of a young man, saying "Venerable sir, I go for refuge to you," paid homage at the Elder's feet. The Elder, saying "The Teacher is here, Nanda has come; come, let us go," having tamed the king of serpents, having rendered him free from agitation, having taken him, went to the presence of the Blessed One. The king of serpents, having paid homage to the Blessed One, said "Venerable sir, I go for refuge to you." The Blessed One, having said "May you be happy, king of serpents," surrounded by the Community of monks, went to the dwelling of Anāthapiṇḍika.
Anāthapiṇḍika said "Why, venerable sir, have you come so late in the day?" There was a battle between Moggallāna and Nandopananda. But whose, venerable sir, was the victory, and whose the defeat? The victory was Moggallāna's, the defeat was Nanda's. Anāthapiṇḍika, having said "May the Blessed One consent to accept a meal from me, venerable sir, for seven days in succession; I shall make an offering of honour to the Elder for seven days," made a great offering of honour for seven days to five hundred monks headed by the Buddha. Therefore it was said - "This should be explained by means of the taming of Nandopananda."
"Whoever directly knows this" means he knows this aforesaid deliverance by way of the act of touching it.
"Fire indeed does not think, 'I am burning a fool'" means thus fire does not intend, nor does it make an effort or endeavour for burning; but a fool, thinking "This is slow-moving," having approached a blazing fire as if it were not burning, is burnt by it. Just so, Māra, we do not wish to burn or to afflict; but you yourself, by the purpose of thus coming and so on, having approached a noble disciple who is like a mass of fire, the Truth-finder, you will burn yourself; you will not be released from the suffering of burning.
"Generated demerit" means obtains demerit. "Does not my evil ripen" means my evil does not ripen. What, Māra, do you think thus? This is not so.
"For one who acts, evil is accumulated for you" means assuredly for you who acts, evil is accumulated for a long time, for a long period, for harm and suffering. "Māra, be wearied of the Buddha" means be wearied, be disenchanted with the one who has awakened to the four truths, with the disciple of the Buddha; desist from further action. "Do not have hope regarding the monks" means do not have this hope "I shall oppose the monks, I shall harass them."
"Iti" means "thus." "He threatened Māra" means "Māra, be wearied of... etc... regarding the monks" - the Venerable Mahāmoggallāna. "In the Bhesakaḷā Grove" means in the forest so named. "Then" means because of the threatening. "That unhappy demon" means that Māra, having become displeased, disappeared right there in that very place, went out of sight. And this verse was placed at the time of the recitation of the Teaching. But whatever here has not been analysed as to meaning in between, that is clear in itself since the method has been stated above.
Thus this great elder, having threatened Māra, having rendered assistance to beings not shared with other disciples by way of journeys to the heavenly worlds, journeys to the hells, and so on, attained final Nibbāna at the end of his life span. And while attaining final Nibbāna, having made an aspiration at the feet of the Blessed One Anomadassī, from that time onwards, having performed lofty meritorious deeds in this and that existence, although standing at the summit of the perfections of a disciple, through the power of an evil deed done in between, by the rag of kamma that had arisen, afflicted by thieves instigated by sectarians, having undergone no small bodily distress, he attained final Nibbāna. Therefore it was said in the Apadāna -
Dwelt in the Himalayas, honoured by a host of gods.
Assisting the orders of beings, he approached Bārāṇasī.
Illuminating all directions, the great sage shone.
Urged by my companion, I approached the Teacher.
I led him to my own dwelling, honouring the great sage.
Together with the community of monks, I satisfied with food and drink then.
Having sat down in the community of monks, he spoke these verses.
By that confidence of mind, he will go to the heavenly world.
Eight hundred times kingship on earth, he will inhabit the earth.
Innumerable wealth will arise for him at that very moment.
Gotama by name, by clan, the Teacher in the world will be.
Kolita by name, he will be a kinsman of Brahma.
Will be the second disciple of the Blessed One Gotama.
Having fully understood all mental corruptions, he will attain nibbāna, without mental corruptions.
I had mother and father killed, with a corrupted mind.
Endowed with evil deeds, I die with a broken head.
Here too such will be for me at the time of death.
Having fully understood all mental corruptions, I dwell without mental corruptions.
I could shake with my left toe, having reached perfection in supernormal power.
With reference to novices, I cultivate a respectful mind.
That plane I have attained, I have attained the elimination of mental corruptions.
The commentary on the verses of the Elder Mahāmoggallāna is concluded.
The commentary on the Chapter of Sixties is concluded.