7.
The Book of the Sevens
1.
Commentary on the Verses of the Elder Sundarasamudda
459-465. In the Book of Sevens, "Adorned" and so on is the verse of the Venerable Elder Sundarasamudda. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated merits in this and that existence, in this arising of a Buddha, was reborn in Rājagaha as the son of a certain millionaire of great wealth. His name was "Samudda." But through the perfection of beauty he became known as "Sundarasamudda." He, being in the first stage of life, having seen the majestic power of the Buddha at the Blessed One's entry into Rājagaha, having gained faith, having gone forth because of having the disposition of escape, having obtained full ordination, having undertaken the ascetic practices, having gone from Rājagaha to Sāvatthī, having learnt the practice of insight in the presence of a good friend, dwells devoting himself to the meditation subject. His mother in Rājagaha, on a festival day, having seen other merchants' sons with their wives, adorned and prepared, playing festival games, having remembered her son, weeps. Having seen her, a certain courtesan asked the reason for her weeping. She told her that reason. Having heard that, the courtesan, having said "I shall bring him back; just see my womanly power," having been given much wealth by her saying "If so, having made you his wife, I shall make you the mistress of this family," having been sent off, having gone to Sāvatthī with a great retinue, dwelling in a certain house at the place where the elder walked for almsfood, day after day she had others give almsfood to the elder attentively. And having become adorned and prepared, having mounted golden slippers, she showed herself. Then one day, having seen the elder going past the house door, having taken off her golden slippers, having raised joined palms, going before him, she invited the elder in various ways with an invitation to sensual pleasures. Having heard that, the elder, thinking "The mind of a worldling is indeed unsteady; what if I should make effort right now," standing right there, having aroused zeal in meditation, became a possessor of the six higher knowledges. With reference to that it was said -
459.
With feet lacquered, having mounted sandals, the courtesan.
460.
She spoke to me with smooth and soft words, having first smiled.
461.
Enjoy human sensual pleasures, I give you wealth;
I promise you the truth, or I shall carry fire for you.
462.
Both of us shall go forth, a winning throw in both respects.'
463.
Adorned, well-dressed, like a snare of Death laid out.
464.
Danger became manifest, disenchantment was established.
465.
The three true knowledges have been attained, the Buddha's teaching has been fulfilled."
Therein, "wearing garlands" means one who wears garlands, bedecked with flower garlands. "Decorated" means one whose body is decorated with flowers and with scented ointments and so on, by way of filling in what is lacking. By this "adorned," the adorning with ornaments such as those worn on the hands, those worn on the neck, and so on is intended. "With feet lacquered" means with a pair of feet dyed with lac-colouring of the colour of mature red China-rose flowers. This is a compound term; where "alattakakatapādā" should be said, it is said by making it long for the sake of metrical ease in the verse. But in the non-compound form, "of her" should be understood as the remainder of the expression. "Having mounted sandals, the courtesan" means one woman who lives by her beauty, in the aforesaid attire, having put on golden slippers; "standing" is the remainder of the expression.
"Having descended from the sandals" means having come down from the sandals, having taken off the golden slippers - this is the meaning. "With joined palms" means that courtesan, with raised joined palms, to me. Or "she herself" means without a succession of words, by herself she spoke. "Smoothly" means with what is polished. "Softly" means with what is sweet. "With words" - even though not stated, it is as if stated, because "she spoke" was said.
"You are young, gone forth" means you, going forth as a youth, having been just young, have gone forth; it shows that surely one going forth should go forth only upon reaching the seventh decade. "Remain in my instruction" means remain in my word.
But what is that? She said "enjoy human sensual pleasures" - for one wishing to enjoy sensual pleasures, beauty, success in youth, success in retinue, and success in wealth are to be desired. Therein, thinking he might say "from where would I have success in wealth?" she said "I give you wealth." Thinking he might think "how is this word to be believed?" making him believe it, she said "I promise you the truth, or I shall carry fire for you." "Enjoy human sensual pleasures, I give you wealth" - that which was promised by me, I promise that definitely as truth itself; if you do not trust me, I shall carry fire for you - having carried fire, I make an oath based on fire - this is the meaning. "A winning throw in both respects" means our going forth of both of us in old age is a winning throw in both respects. In that we enjoy wealth until the time of leaning on a stick, thus even in this world we are not deprived of wealth; we shall go forth afterwards, thus even in the world beyond we are not deprived of wealth - this is the intention. "Then" means on that account; because of the words spoken by that courtesan who was inviting with sensual pleasures, beginning with "you are young" and beginning with "when we become old." For having made that word a goad, the elder, practising the ascetic duty, fulfilled his own welfare. The remainder is the same as the method stated below.
The commentary on the verses of the Elder Sundarasamudda is concluded.
2.
Commentary on the Verses of the Elder Lakuṇḍakabhaddiya
466-472. "In the excellent Ambāṭaka park" and so on are the verses of the Venerable Elder Lakuṇḍakabhaddiya. What is the origin? This one, it is said, in the time of the Blessed One Padumuttara, having been reborn in a family of great wealth in the city of Haṃsavatī, having come of age, while seated hearing the Teaching in the presence of the Teacher, at that moment having seen the Teacher establishing a certain monk in the foremost position among those of sweet voice, himself too aspiring to that position, having given a great gift to the community of monks headed by the Buddha, he made the aspiration: "Oh, may I too in the future, like this monk, become the foremost among those of sweet voice in the Dispensation of a Buddha." And the Blessed One, having seen that there was no obstacle for him, having declared it, departed.
He, having performed meritorious deeds there for as long as life lasted, wandering in the round of rebirths among gods and humans, in the time of the Blessed One Phussa, having become a cuckoo named Cittapatta, while going from the royal garden having taken a sweet mango fruit with his beak, having seen the Teacher, with a gladdened mind, he produced the thought "I shall give it." The Teacher, having known his mind, having taken his bowl, sat down. The cuckoo placed the ripe mango in the bowl of the One of Ten Powers. The Teacher consumed it. That cuckoo, with a gladdened mind, spent a week with that very rapture and happiness. And by that meritorious action he became sweet voiced. Now, in the time of the One Enlightened by himself Kassapa, when a shrine was begun, "Of what measure shall we make it? Of seven yojanas in measure. That is too great. Of six yojanas in measure. That too is too great. Five yojanas, four yojanas, three yojanas, two yojanas" - when this was said, this one, having been the chief carpenter at that time, having said "Come, my dear, it is fitting to make it easy to look after in the future," encircling with a rope, standing at a distance of a league, said "Let each side be a league, the shrine will be one yojana in circumference and one yojana in height." They stood by his word. Thus he made a measure for the immeasurable Buddha. But by that action, in whatever place he was reborn, he was of shorter measure than others.
He, in the time of our Teacher, was reborn in a family of great wealth in Sāvatthī; his name was Bhaddiyatissa. But because of his excessive shortness, he became known as Lakuṇḍakabhaddiya. He, having heard the Teaching in the presence of the Teacher, having gained faith, having gone forth, having become very learned, a preacher of the Teaching, taught the Teaching to others with a sweet voice. Then on one festival day, a certain courtesan, going in a chariot together with a certain brahmin, having seen the elder, laughed showing her teeth. The elder, having taken the sign of her teeth-bones, having produced meditative absorption, having made that the foundation, having established insight, became a non-returner. He, frequently dwelling with mindfulness of the body, one day, being exhorted by the Venerable General of the Teaching, became established in arahantship. Therefore it was said in the Apadāna -
A hundred thousand cosmic cycles ago from now, the Leader arose.
Walking about for leg exercise, I came to the monastery of the Community.
He praised the excellent disciple among those of sweet voice.
Having paid homage at the Teacher's feet, I aspired for that state.
In the future time, you will obtain that wish.
Gotama by name, by clan, the Teacher in the world will be.
Bhaddiya by name, will be a disciple of the Teacher.
Having abandoned the human body, I went to Tāvatiṃsa.
Difficult to approach, difficult to overcome, the Conqueror, highest in all the world.
Seeking the welfare of all beings, he freed many from bondage.
Near the perfumed chamber, in a mango tree I dwelt.
Having gladdened my mind, I chirped with a sweet sound.
Having taken a lump of mangoes, I offered it to the Enlightened by himself.
The Leader took up the bowl from the attendant's hand.
Having put it in the bowl with my wings, having made a salutation charmingly.
Singing for the purpose of honouring the Buddha, having gone to my nest, I lay down.
A hawk, having approached, killed me, with a corrupted mind.
I came to the human realm, owing to that action.
Kassapa by clan, the best of speakers arose.
Having trained those accessible to instruction, he, together with his disciples, attained final Nibbāna.
For the purpose of venerating the Buddha, they make a monument to the Teacher.
We shall make for the great sage,' thus they consult.
Having been, I spoke the measure at the shrine of the immeasurable one.
For the hero among men, adorned with various jewels.
Having abandoned the human body, I went to Tāvatiṃsa.
In the excellent city of Sāvatthī, prosperous, opulent, of great riches.
Having gone forth, not long after, I attained arahantship.
I was born with a dwarfish body, worthy of contempt.
I attained pre-eminence among monks of sweet voice.
Accomplished in the fruit of asceticism, I dwell without mental corruptions.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
Afterwards, declaring final liberating knowledge -
466.
Having uprooted craving with its root, there the auspicious one meditates.
467.
But I at the root of a tree, delighted in the Buddha's Dispensation.
468.
I would take for the whole world, constant mindfulness of the body."
She spoke these three verses.
Therein, "excellent" (pare) means the foremost, the superior; the meaning is distinguished. For this word "para" is one denoting superiority, as in such passages as "beyond measure" and so on. "Ambāṭaka park" means in the park so named. It is said that it was endowed with shade and water, adorned with a jungle thicket, and delightful; therefore it was spoken of as qualified by "excellent." And they say "In the Ambāṭaka grove means in the grove marked by ambāṭaka trees." "In the jungle thicket" means in the dense forest, in the mass of thickly packed trees, shrubs, and creepers - the meaning is forest. "Bhaddiya" means one so named; the elder speaks of himself as if speaking of another. "Having uprooted craving with its root" - the root of craving is ignorance. Therefore the meaning is having eradicated craving together with ignorance by the highest path. "There the auspicious one meditates" - auspicious and beautiful through supramundane morality and so on, in that very jungle thicket, because of having performed his obligations, he meditates through the meditative absorption of the highest fruition by way of pleasant abiding in the present life.
He spends his time in the happiness of fruition and in the meditative attainments of absorption - having thus shown his own delight in seclusion, by the verse "some delight" also, he shows that very meaning by way of contrast. Therein, "with small drums" means with tambourines such as the aṅgika and so on. "With lutes" means with lutes such as the nandinī and so on. "With tabors" means some who enjoy sensual pleasures delight in musical instruments; but that delight of theirs is ignoble and not connected with benefit. "But I" means I, however, alone, delighted in the Dispensation of the Buddha, the Blessed One; for that very reason, delighted and devoted at the root of a tree, I dwell - this is the meaning.
Having thus praised his own delight in seclusion, now, for the purpose of praising the meditation subject of mindfulness of the body by developing which he attained arahantship, he spoke the verse "if the Buddha were to grant me." Its meaning is - If the Buddha, the Blessed One, being requested by me thus "I ask the Blessed One for one boon, venerable sir," without rejecting it by saying "Truth-finders have gone beyond boons, monk," were to grant me the boon as requested, and that boon, fulfilling my intention, were to be obtained, it would bring my wish to its summit - thus the elder speaks by way of supposition. Showing that he would take the boon by making it thus: "Venerable sir, may the whole world at all times develop the meditation subject of mindfulness of the body" - that is, "mindfulness of the body should be constantly developed for the whole world" - he said "I would take for the whole world, constant mindfulness of the body." Now, praising investigation by way of censuring non-investigation -
469.
Overcome by the power of desire and lust, those people do not know me.
470.
The fool obstructed all around, he indeed is carried away by sound.
471.
Seeing the fruit externally, he too is carried away by sound.
472.
One who sees without obstruction, he is not carried away by sound."
He spoke these four verses.
Therein, "those who measured me by appearance" means those foolish people who, by my appearance which is displeasing and inferior, thinking "his wisdom is similar to his appearance," and by the body of the Teaching too, measured me as inferior, the meaning is they imagined by way of defining, despising me as "this one is inferior." "And those who followed by sound" means those beings who, by my charming sound, followed me by way of esteem and considered me highly - that of theirs is wrong; for indeed I should not be looked down upon merely by appearance, nor should I be highly regarded merely by sound. Therefore, "overcome by the power of desire and lust, those people do not know me" means those people of both kinds, having come under the power of desire and lust, with desire and lust not abandoned, do not know me who has entirely abandoned desire and lust.
To show that one like me is not within the domain of those whose subject matter, both internally and externally, has not been fully understood, "internally" and so on was said. "Internally" means the phenomena of aggregates, sense bases, and so on in one's own continuity. "Externally" means in the continuity of others. Or alternatively, "internally" means the aggregate of morality of one beyond training and so on within me. "Externally" means the occurrence of material phenomena externally connected with the achievement of deportment and so on of me myself, and the occurrence of eye-consciousness and so on. "Obstructed all around" means thus, through not knowing both internally and externally, one endowed with obstruction all around, one whose knowledge is covered over. "He indeed is carried away by sound" means that fool, one whose understanding depends on others, is carried away, led, and dragged along by sound, by the words of others.
"But he sees with insight externally" means whoever, by the method stated, does not know internally, but externally, by following what has been heard, or by ascertaining the achievement of deportment and so on, sees distinctively. He imagines "he may be endowed with a distinction of virtue." He too, seeing the fruit externally, grasping merely the fruit by grasping the method, is carried away by sound in the manner stated. He too does not know one like me - this is the meaning.
But whoever knows internally the virtues such as the aggregate of morality of one beyond training and so on within one who has eliminated the mental corruptions, and externally sees distinctively the connection with distinction of virtue through discernment of his practice. One who sees without obstruction, having become uncovered by anything, able to see and know the virtues of the noble ones, he is not carried away merely by sound, because of seeing as it really is.
The commentary on the verses of the Elder Lakuṇḍakabhaddiya is concluded.
3.
Commentary on the Verses of the Elder Bhadda
473-479. "An only son" and so on are the verses of the Venerable Elder Bhadda. What is the origin? It is said that this one venerated the Blessed One Padumuttara and the community of monks numbering a hundred thousand with the four requisites beginning with robes. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn in a millionaire's family in Sāvatthī. And when he was being reborn to mother and father who were childless, even though they had performed prayers to deities and so on, not obtaining a son, having approached the Teacher, having said "If, venerable sir, we shall obtain one son, we will give him to you for the purpose of servitude," having made their request and departed, a certain young god who stood with his life span exhausted, having known the Teacher's intention, being commanded by Sakka, the king of the gods, "Be reborn in such and such a family," was reborn there; they gave him the name Bhadda. When he had reached seven years of age, his mother and father, having adorned him, having led him to the presence of the Blessed One, said "This, venerable sir, is the boy obtained by requesting you; we hand him over to you." The Teacher commanded the Elder Ānanda - "Give the going forth to this one." And having commanded, he entered the perfumed chamber. The elder, having given him the going forth, taught in brief the approach to insight. He, because of being endowed with decisive support, doing the work of insight, before the sun had even set, having aroused zeal in meditation, became a possessor of the six higher knowledges. Therefore it was said in the Apadāna -
All the populace approaches, the foremost leader of the entire world.
All give to the Teacher, in the unsurpassed field of merit.
Having invited the foremost Buddha, and also the unsurpassed Community.
And the whole community of monks, the unsurpassed field of merit.
With a cotton-mattress and a woollen coverlet embroidered with flowers, with linen and cotton;
Very precious I prepared, a seat fit for a Buddha.
Surrounded by the community of monks, came to my door.
With a confident mind, glad at heart, I bowed down to the home of the Community.
With a confident mind, glad at heart, I satisfied them with the finest food.
Having sat down in the community of monks, he spoke these verses.
Him I will explain, listen to me as I speak.
He will experience success, honoured by the nymphs.
And fifty-one times he will be a wheel-turning monarch.
And he, having gone forth afterwards, urged on by wholesome root;
Bhaddiya by name, will be a disciple of the Teacher.
And all the fruition has been attained, today I have abandoned the mental defilements.
Having sat down in the community of monks, established me in the foremost position.
The six higher knowledges have been realized, the Buddha's teaching has been fulfilled."
The Blessed One, having known the arising of his six higher knowledges, said "Come, Bhadda." He, at that very moment, having approached the Teacher, having paid homage, stood with joined palms near the Teacher, and that itself was his full ordination. This was, it is said, a full ordination by the Buddha. The elder, declaring final liberating knowledge by way of narrating his own life story beginning from birth -
473.
Obtained through many ascetic practices and through prayers.
474.
Both father and mother, brought me near to the Buddha.
475.
We give him to you, O protector, as an attendant of the Conqueror.
476.
'Give the going forth to this one quickly, this one will be of good breed.'
477.
While the sun had not yet set, thereupon my mind was liberated.
478.
'Come, Bhadda,' he said to me, that was my full ordination.
479.
The three true knowledges have been attained, oh, the good nature of the Dhamma!"
He spoke these verses.
Therein, "through ascetic practices" means having heard the word of ascetics and brahmins who said "By doing thus you will obtain a son," having given milk to drink, through the practices of fasting and so on. "Through prayers" means through prayers to deities and through prayer to the Teacher. And this alone is the reason here; the other the elder states for the purpose of showing the practice of the mother and father and for the purpose of showing the state of being obtained with difficulty.
"They" means the mother and father. "Upanāmayun" means they offered.
"Delicately nurtured" means nourished in happiness. "Te" means to you. "An attendant" means one who does one's bidding.
"This one will be of good breed" means this boy will be of good breed in my Dispensation. Therefore "give the going forth quickly, today itself" - this he said, he spoke.
"Having given the going forth" means having given the going forth by the Elder Ānanda. "The dwelling" means the perfumed chamber. "While the sun had not yet set" means while the sun had not yet set indeed. "Thereupon my mind was liberated" means thereupon, after the commencement of insight, not long after, in a moment, my mind was liberated from all mental corruptions; I became one who has eliminated the mental corruptions.
"Then" means after my elimination of the mental corruptions. "Having disregarded" means having resolved upon the fruition attainment attained by himself, and then having emerged from it. Therefore he said "emerged from seclusion." "That was my full ordination" means whatever word of the Teacher was uttered with reference to me, "Come, Bhadda," that itself was my full ordination. Thus "at seven years old by birth, full ordination was obtained by me" shows surpassingly the assistance done for himself by the Teacher and the quality of the Dispensation as leading to liberation. Therefore he said "oh, the good nature of the Dhamma!"
And here, even though he has made known the state of having eliminated the mental corruptions by saying "my mind was liberated," again saying "the three true knowledges have been attained" is for the purpose of showing a portion of mundane direct knowledge and of making clear the state of possessing the six higher knowledges. Therefore it is said in the Apadāna: "The six higher knowledges have been realized."
The commentary on the verses of the Elder Bhadda is concluded.
4.
Commentary on the Verses of the Elder Sopāka
480-486. The verses beginning with "Having seen in the shade of the mansion" are the verses of the Venerable Elder Sopāka. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds in this and that existence, in the time of the Blessed One Siddhattha, having been reborn in a brahmin family, having attained discretion, having attained accomplishment in the brahminical sciences and crafts, having seen the danger in sensual pleasures, having abandoned the household life, having gone forth into the going forth as a hermit, was dwelling on a certain mountain. The Teacher, having known him to be near death, went to his presence. He, having seen the Blessed One, with a gladdened mind, declaring lofty joy and pleasure, having prepared a seat made of flowers, offered it. The Teacher, having sat down there, having spoken a talk on the Teaching connected with impermanence, while he was watching, went through space. He, having abandoned the view of permanence previously grasped, having placed the perception of impermanence in his heart, having died, having arisen in the heavenly world, wandering again and again among gods and humans, in this arising of a Buddha, was reborn in Rājagaha in the realm of an outcast. He became known by the name Sopāka, derived from his birth. Some, however, say "He was reborn in a merchant family, and 'Sopāka' is merely a name." That is contradicted by the Apadāna text, because of the statement "When the final existence was attained, I went to the realm of an outcast."
When he was four months old, his father died; his uncle nourished him. In due course he became seven years old. One day his uncle, having become angry thinking "He quarrels with my own son," having taken him to the cemetery, having tied his two hands together with a rope, having tightly bound him with that very rope to the body of a dead person, went away thinking "Let the jackals and others devour him." Due to the fruit of merit of the boy who was a being in his last existence, he was not able to kill him himself, and the jackals and others too did not overcome him. The boy at the time of midnight wailed thus -
For one bound in the midst of a cemetery, who is the giver of fearlessness to me?"
The Teacher, at that time surveying kinsmen accessible to instruction, having seen the decisive support for arahantship blazing within the boy's heart, having pervaded with light, having aroused mindfulness, spoke thus -
I will help you cross, as the moon from the mouth of Rāhu."
The boy, his bonds cut by the power of the Buddha, at the conclusion of the verse, having become a stream-enterer, stood before the perfumed chamber. His mother, not seeing her son, having asked the uncle, when the news of him was not told by him, going here and there searching, thinking "Buddhas, it is said, know the past, future, and present; what if I were to approach the Blessed One and learn the news of my son," went to the Teacher's presence. The Teacher, having concealed him by supernormal power, when asked by her "Venerable sir, I do not see my son, but the Blessed One knows the news of him" -
For one overcome by the Ender, there is no protection among kin."
He taught the Teaching. Having heard that, she became a stream-enterer. The boy attained arahantship. Therefore it was said in the Apadāna -
The Blessed One named Siddhattha came to my presence.
Having spread out a mat, I gave a seat of flowers.
And having understood my destination, spoke of impermanence.
Having arisen, they cease; their appeasement is happiness.
The hero rose up into the sky, like a king of swans in the firmament.
Having developed it for one day, there I passed away.
When the final existence was attained, I went to the realm of an outcast.
Seven years old by birth, I attained arahantship.
Having pleased the great elephant, I received full ordination.
I do not know of an unfortunate realm, this is the fruit of the gift of flowers.
Developing that perception, the elimination of mental corruptions has been attained by me.
Then the Blessed One withdrew his supernormal power. She too, having seen her son, full of mirth, having heard of his state of having eliminated the mental corruptions, having given him the going forth, departed. He, having approached the Teacher who was walking up and down in the shade of the perfumed chamber, having paid homage, followed walking behind. The Blessed One, wishing to permit his full ordination, asked ten questions beginning with "What is called one?" He too, grasping the Teacher's intention, comparing it with omniscient knowledge, answered those questions beginning with "All beings are sustained by nutriment." Because of that very thing, those became known as the boy's questions. The Teacher, with mind pleased by his answering of the questions, permitted full ordination. Because of that, it became known as the full ordination by answering questions. Having made known this story of himself, the elder, declaring final liberating knowledge -
480.
Having approached him there, I paid homage to the highest of men.
481.
I walked up and down following the stainless one, the highest of all beings.
482.
Fearless and unafraid, I answered the Teacher.
483.
Having looked at the Community of monks, he spoke this matter.
484.
Robes and almsfood, requisites and lodgings;
Rising up in respect and proper treatment, it is a gain for them,' he said.
485.
Let this itself, Sopāka, be your full ordination.'
486.
I bear my final body, oh, the good nature of the Dhamma!" He spoke these verses.
Therein, "in the shade of the mansion" means in the shade of the perfumed chamber. "I paid homage" means I bowed down.
"Having joined my hands together" means having brought both hands together in the shape of a lotus bud, having raised joined palms - this is the meaning. "I walked up and down following" means I walked up and down by way of following behind the Teacher as he was walking up and down. "Stainless" means free from the impurity of lust and so on.
"Questions" means the Boy's Questions. "The wise one" means one who has known what should be known; the meaning is the Omniscient One. Because the trepidation and fear arising with the thought "The Teacher is questioning me" had been abandoned by the destruction of the bridge, he answered fearless and unafraid.
"Of whom" (yesāyaṃ) means this Sopāka of the Aṅgas and Magadhans. "Requisite" means requisite for the sick. "Proper conduct" (sāmīciṃ) means the proper act of giving way, offering seeds, and so on.
"From this day forth" (ajjadagge): the letter "da" serves as a word-connector; having made today the foremost, from today onwards. "Ajjatagge" is also a reading; the meaning is "having made today the beginning." "Approach for an audience" (dassanāyopasaṅkama) means without thinking "he is of low birth" or "he is younger in age," approach me for an audience. "This itself" (esā ceva) means that answering of questions which was done by him having compared it with my omniscient knowledge. The explanation is: "Let this itself be your full ordination," thus he said. "Full ordination was obtained by me" (laddhā me upasampadā) is also a reading. But those who read "laddhāna upasampada," for them "by seven years" (sattavassena) means "in the seventh year" - this is the meaning; or the remainder of the expression is "having been seven years old." But whatever has not been said here is easily understood.
The commentary on the verses of the Elder Sopāka is completed.
5.
Commentary on the Verses of the Elder Sarabhaṅga
487-493. "Reeds with hands" and so on is the verse of the Venerable Elder Sarabhaṅga. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in this arising of a Buddha, was born as the son of a certain brahmin in Rājagaha; his name, which was not specially marked, came down through the family lineage. He, having come of age, having abandoned sensual pleasures, having gone forth into the going forth as a hermit, having broken reed grasses by himself, having made a hermitage, dwelt there. Thenceforth his designation was "Sarabhaṅga." Then the Blessed One, surveying the world with the Buddha-eye, having seen his decisive support for arahantship, having gone there, taught the Teaching. He, having gained faith, having gone forth, doing the work of insight, before long, having attained arahantship, dwelt right there. Then the hermitage made during his time as a hermit became old and dilapidated. Having seen that, people said "Why, venerable sir, do you not repair this hut?" The elder, making known all of that - "The hut as it was made during the time as a hermit, now it is not possible to make it so" -
487.
On account of that, 'Sarabhaṅga' was my name by convention.
488.
Training rules have been laid down for us, by Gotama of great fame." He spoke two verses.
Therein, "having broken reeds with hands" means formerly, during the time as a hermit, having cut reed grasses with my hands, having made a grass hut, I stayed, I dwelt, I sat down and I lay down. "On account of that" means by the breaking of reeds for the purpose of making a hut. "By convention" means by a convention according to the meaning, "Sarabhaṅga" - the name was, it came to be.
"It is not allowable for me today" means today, now, for me who am fully ordained, to break reeds, reed grasses, with my hands is not allowable, is not proper. Why? "Training rules have been laid down for us, by Gotama of great fame." By that he shows that whatever training rule has been laid down by our Teacher, we do not transgress it even for the sake of our life.
Having thus shown the reason for not repairing the grass hut by one method, now showing it by yet another method -
489.
That disease was seen, by one obedient to the Super God." He spoke this verse.
Therein, "entire" means all. "Complete" means full; the meaning is without remainder from every aspect. "Disease" - he speaks with reference to the fivefold aggregate of clinging which has become a disease in the sense of affliction by way of the suffering of suffering and so on. "I did not see before" means before the obtaining of the Teacher's exhortation, I did not see. "That disease was seen, by one obedient to the Super God" - because of standing having surpassed all gods - conventional gods, rebirth gods, and purification gods - by his own virtues such as morality and so on, by Sarabhaṅga who was obedient to the exhortation of the One Enlightened by himself who is the Super God, that disease reckoned as the five aggregates was seen from the five aggregates by path wisdom together with insight wisdom; the meaning is fully understood. By this he shows that one who is thus without concern even for the hut of individual existence, how would he repair an external grass hut?
Now, the path by which, practising it, this disease of individual existence was seen by me as it really is - that path is common to all Buddhas. By which their teaching of exhortation too is like gold broken in the middle, wherein having established myself I attained the elimination of suffering - thus declaring his own practice for the attainment of arahantship -
490.
Kakusandha, Koṇāgamana, and Kassapa, by that same straight path Gotama went.
491.
By whom this Teaching was taught, by those such ones who have become the Teaching.
492.
Suffering, origin, path, cessation, the elimination of suffering.
493.
Upon the dissolution of this body, and the extinction of life;
There is no other rebirth, I am well liberated everywhere."
He spoke these verses -
Therein, "by the very path" means by the very noble eightfold path together with its preliminary portion. "Gone" means practised, attained Nibbāna. "Vipassī" means the One Enlightened by himself Vipassī. "Kakusandha" is a description without grammatical inflection. "Kakusandhakoṇāgamanā" is also a reading. "By that straight path" means by that very straight path, the noble path.
"Without grasping" means without clinging, or incapable of reconnection. "Grounded upon elimination" means grounded upon Nibbāna, having Nibbāna as support. "By whom this Teaching was taught" means by which seven Fully Enlightened by themselves this teaching of the Dispensation was taught and proclaimed. "By those who have become the Teaching" means by those of the intrinsic nature of the Teaching through being the body of the Teaching, or by those who have come to be, who have arisen from the nine supramundane states, or by those who have attained the Teaching. "By such ones" means by those who have attained the state of such-likeness towards desirable things and so on.
By "Four noble truths" and so on, he shows the Teaching taught by them. Therein, "four" is a numerical delimitation. "Noble truths" is the seeing of defined phenomena. But as to the meaning of the word, they are noble truths because they are noble and truths in the sense of being unerring; or they are noble truths because they are the truths of the noble Blessed One, since they were taught by him; or they are noble truths because they are truths that produce the noble state. It is suffering because of being contemptible and because of being hollow - the fivefold aggregate of clinging. That suffering arises from this - thus origin; craving. It goes killing mental defilements, or it is sought by those who desire Nibbāna - thus path; the eight factors beginning with right view. In what is termed the wandering in the round of rebirths there is no obstruction here, or upon the attainment of this there is the absence of obstruction for the person, or suffering ceases herein - thus cessation; Nibbāna. Therefore he said "the elimination of suffering." This is the summary here; the detail, however, should be understood in the manner stated in the Visuddhimagga.
"In which" means upon the attainment of which cessation, Nibbāna. "Ceases" means when there is the development of the noble path, the endless, limitless suffering beginning with birth in this round of rebirths does not proceed, is cut off; that is cessation - this is the Teaching taught by the Fully Enlightened by themselves who have become the Teaching - this is the explanation. By "upon the dissolution" and so on, he shows in its own form his own attainment of arahantship indicated by the full understanding of suffering as "the disease was seen." But in the reading "in which suffering arises," for the entire verse, therein this is the explanation - In the round of rebirths designated by the succession of aggregates and so on, this endless suffering beginning with birth has arisen; that which is different from this attainment of suffering, by the state of becoming again and again, is rebirth. Upon the extinction of this life faculty, after the dissolution and destruction of the fivefold aggregate termed body, henceforth there is not; therefore I am well liberated, unbound from all mental defilements and from all existences in every respect.
The commentary on the verses of the Elder Sarabhaṅga is concluded.
The commentary on the Book of Sevens is concluded.