DN17. Mahāsudassanasutta - King Mahāsudassana Kinh Ðại Thiện Kiến vương

4. Explanation of the Mahāsudassana Sutta

Description of the Royal City of Kusāvatī

241. Thus have I heard: the Mahāsudassana Sutta. Herein is the explanation of words not previously discussed: In the phrase "made of all jewels", one brick was made of gold, one of silver, one of lapis lazuli, one of crystal, one of ruby, one of emerald, and one of all jewels. This wall, encompassing all types, was sixty hands in height. Some elders, however, say: "A city, when viewed from within, ought to be beautiful, therefore the outermost was sixty hands high, and the rest gradually lower." Others say: "When viewed from outside, it ought to be beautiful, therefore the innermost was sixty hands high, and the rest gradually lower." Still others say: "When viewed from both from within and from without, it ought to be beautiful, therefore the wall in the middle was sixty hands high, and three on each side, both inside and outside, were gradually lower."

‘Esikā’ means a post or pillar. ‘Tiporisaṅgā’ One ‘porisa’ is five hands of an average man's own hand, thus ‘tiporisa’ or three ‘porisa’ means that it is fifteen hands in circumference. How were they situated? On the outer side of the city, one was placed beside each main gatepost, one beside each minor gatepost, and three between the main and minor gates. Regarding the rows of palm trees, it should be understood that in the phrase 'palm trees made of all jewels', one was made of gold, in the manner described for the wall, and the same applies to the leaves and fruits. Those rows of palm trees were eighty hands in height, and they stood as single rows between the walls on level ground covered with scattered sand.

‘Vaggū’ means delightful, beautiful. ‘Rajanīyo’ means capable of enchanting. ‘Khamanīyo’ means even if heard all day, it remains pleasing, not disgusting. ‘Madanīyo’ means generating passion in men already intoxicated by pride. ‘Pañcaṅgikassa’ means consisting of five parts: stretched, spread, stretched-and-spread, hollow, and solid. Herein, 'stretched' refers to single-sided musical instrument such as drums covered with leather. 'Spread' refers to double-sided musical instruments. 'Stretched-and-spread' refers to musical instruments completely enclosed. 'Hollow' refers to instruments like flutes. 'Solid' refers to instruments like cymbals. ‘Suvinītassa’ means well-tuned by adjusting tension. ‘Suppaṭitāḷitassā’ means properly played in order to know the correct measure. ‘Sukusalehi samannāhatassā’ means played by those who are skilled and expert in playing. ‘Dhuttā’ means gamblers. ‘Soṇḍā’ means drunkards. Their very thirst makes them wish to drink again and again. ‘Paricāresun’ (Dī. Ni. 2.132) means that, moving their hands or feet, they danced and sported.

Description of the Wheel-Treasure

243.‘Sīsaṃ nhātassā’ means having bathed with perfumed water, including his head. ‘Uposathikassā’ means one who has undertaken the Uposatha precepts. ‘Uparipāsādavaragatassā’ means having gone to the upper level of the excellent palace; after eating excellent food, having entered the magnificent chamber on the uppermost floor of the excellent palace and contemplating the precepts. It is said that at that time, the king, having given away a great donation, distributing a hundred thousand in the early morning, and having bathed his head with sixteen pots of perfumed water, and having finished his breakfast, put a pure upper robe on one shoulder and sat cross-legged on the royal bed in the upper palace, reflecting on his accumulation of merit from giving and other virtuous deeds. This is the natural course for all wheel-turning monarchs.

While they are thus contemplating, there arises the celestial wheel-treasure, originating from wholesome actions and supportive conditions, appearing like a mass of blue sapphire, as if splitting the surface of the eastern ocean, as if adorning the sky. It appeared in the same way for Mahāsudassana as well. Because of its divine power, it is called 'celestial'. ‘Sahassaṃ assa arānan’ means it has a thousand spokes. ‘Saha nemiyā, saha nābhiyā cā’ means with the rim and with the hub. ‘Sabbehi ākārehi paripuṇṇan’ means complete in all aspects.

Herein, that wheel, and because it is the source of delight, is called the treasure, the wheel-treasure. Because of its hub, it is said to be 'with a hub'. It is made of sapphire, and in the center, there is a core made of pure silver, which shines as if laughing with rows of pure, smooth teeth, with the appearance of an opening in the middle, like a circle of the moon, enclosed on both outer edges by a band of silver. In these hub, core, and surrounding band, the dividing lines are clearly visible at the appropriate places. This is, first of all, the completeness of all aspects of its hub.

Those by which it is said to be "a thousand-spoked," are made of seven jewels and are radiant like the rays of the sun. Even the dividing lines and other features of the set gems are clearly visible. This is the completeness of all aspects of its spokes.

That by which it is said to be 'with a rim', shines like the radiant splendor of the young sun, being made of red, pure, smooth coral. At its joints, the dividing lines, rounded and beautiful, are like bands of red gold, glorious as the evening glow. This is the completeness of all aspects of its rim.

On the surface of the rim's circumference, between every ten spokes, there is a hollow, pierced, wind-catching coral rod, like a vein, whose sound, when blown by the wind, is delightful, enchanting, pleasing, and intoxicating, like that of a five-part musical instrument played by skilled musicians. Above that coral rod, there is a white umbrella, and on both sides, two rows of garlands of aligned flowers. Thus, the rim, adorned with a hundred coral rods holding a hundred white umbrellas surrounded by two hundred rows of aligned flower garlands, has two lion-faces between the two hubs and cores, from which hang two strands of pearls. These strands, radiant like a stream of full moonbeams, equal in size to the trunk of a palm tree, bordered by young sun-like red blankets, seem to carry the beauty of the celestial Ganges, and when revolving in the sky with the wheel-treasure, they appear as if three wheels are revolving together. This is its utter completeness in all aspects.

This wheel-treasure, thus complete in all aspects, naturally appears in the sky near the forest canopy, not too high and not too low, as people, having eaten their evening meal, sit at the doors of their respective houses, engaging in conversations, and as children play in the streets and squares. It seems to adorn the sky, enthralling the ears of beings with its sweet sound, audible from twelve yojanas away, captivating the eyes with its appearance, illuminated by a multitude of various lights, audible from a yojana away, as if proclaiming the meritorious power of the wheel-turning monarch, approaching the royal city.

Then, just by hearing the sound of the wheel-treasure, the hearts of those people, wondering, "From where, and whose is this sound?", turned to look toward the eastern direction, and one of them said to another: "Look, friends, a wonder! Previously, a single full moon rises, but today, a second one has risen. Indeed, this pair of royal geese, like a pair of full moons, soars through the sky from east to west." Another said to him: "What are you saying, friend? Where have you ever seen two full moons rising together? Surely, this is the sun, with rays of gold, rays of splendor, that has risen." Another, laughing, said to him: "Are you mad? Just now the sun has set, how can it rise pursuing this full moon? Surely, this must be the radiant, jewel-illuminated palace of some meritorious one." Dismissing them all, others said: "Friends, why do you babble so much? This is not the full moon, nor the sun, nor a celestial palace. These do not possess such splendor. This must be the wheel-treasure."

When the people were engaged in such conversation, the wheel-treasure, leaving the moon's orb, turned towards them. Then, when they said, "For whom has this arisen?", there were those who replied, "For no one else, indeed our great king has fulfilled the practices of a wheel-turning monarch, for him this has arisen". Then, that great multitude, and whoever else saw it, all followed the wheel-treasure. And that wheel-treasure, as if wishing to make known to the king alone the reason for its coming, circled the city seven times along the top of the wall, and then, making a clockwise circumambulation of the king's inner palace, it stopped, as if axle-struck, in a place like the northern window-lattice of the inner palace, such as a place fit to be easily honored with perfumes, flowers, and so forth.

When it had stopped thus, the king, whose desire had been aroused to see the multitude of rays illuminating the inner palace with the brilliance of various colored jewels that had entered through the openings of the windows and doors, arrived. And his attendants, with pleasant and courteous speech, informed him of the matter. Then the king, his body filled with intense joy and delight, releasing himself from his couch, rose from his seat, went near the window-lattice, and seeing the wheel-treasure, he reflected as follows: "It has been heard by me...". Everything also happened in the same way for Mahāsudassana. Therefore, it is said: "Seeing, of King Mahāsudassana… whether… I might be a wheel-turning monarch". There, "he is a wheel-turning monarch" – to what extent is he a wheel-turning monarch? By the wheel-treasure rising even one or two inches into the sky and turning, now showing what should be done to cause it to turn, it says, "Then, Ānanda…".

244. "Rising from his seat" means having risen from the seat where he was sitting, and having come near the wheel-treasure. "Taking the golden pitcher" means lifting up the golden pitcher with a spout like an elephant's trunk. "King Mahāsudassana followed, together with the fourfold army" – indeed for all wheel-turning monarchs, after sprinkling with water, as soon as it is said, "May the Blessed One, the wheel-treasure, conquer!", it rises into the sky and the wheel-treasure turns. The king who, at the same time as its turning, becomes a wheel-turning monarch. But when the wheel-treasure has turned, following it, the king, mounted on the excellent vehicle of a wheel-turning monarch, rises up into the sky. Then his retinue and the people of the inner palace, holding parasols, fly-whisks and so forth, and the nobles, generals and others, together with their own forces, adorned with various armors, coverings, and so forth, radiant with the brilliance of diverse ornaments, and decorated with raised flags and banners, rise up into the sky and surround the king.

For the purpose of gathering the people connected to the king, drums are sent around the city streets: "Friends, the wheel-treasure of our king has arisen, assemble, adorned and beautified according to your own wealth". But the great multitude, by the very sound of the wheel-treasure, having abandoned all their tasks, and taking perfumes, flowers, and so forth, has already assembled. All of them too, rise up into the sky and surround the king. Whoever has the thought of desire to go with the king, he becomes airborne. In this way, the assembly extends for twelve yojanas. There is not even one person there with a torn or disheveled body or soiled garments. A wheel-turning monarch has a pure retinue. The assembly of a wheel-turning monarch, going through the sky like sorcerers, is like jewels scattered on a surface of sapphire. For Mahāsudassana, it was just the same. Therefore it is said: "King Mahāsudassana followed, together with the fourfold army".

That wheel-treasure turns in the region of the sky, not too high above the treetops, and not too low. It is such that those who need flowers, fruits, and leaves from the trees can easily take them. And as those standing on the ground are able to discern, "This is the king, this is the viceroy, this is the general". And in places and postures, whoever wishes to go by whichever way, he goes by that way. Those engrossed in arts such as painting, and so forth, go along performing their respective tasks. Just as on the ground, so all their tasks succeed in the sky. Taking the assembly of the wheel-turning monarch in this manner, that wheel-treasure, leaving Mount Sineru to the left, goes over the upper part of the great ocean to Pubbavideha, which is seven thousand yojanas in extent.

There, wherever there is a delightful stretch of land, twelve yojanas in diameter and thirty-six yojanas in circumference, a suitable place for the assembly to encamp, with food and provisions easily available, endowed with shade and water, pure and level, over that part, the wheel-treasure stops as if axle-struck. Then, by that sign, the great multitude, descending, performs all tasks such as bathing, eating, and so forth, according to their desire, and takes up residence. For Mahāsudassana, everything was just the same. Therefore it is said: "In whatever region, Ānanda, the wheel-treasure comes to rest, there King Mahāsudassana takes up residence, together with the fourfold army".

When the wheel-turning monarch has taken up residence in this way, the kings there, even though they have heard, "A rival army has come", do not gather their forces and prepare for battle. Indeed, as soon as the wheel-treasure arises, there is no being who can dare to raise a weapon against that king with the intention of hostility. Such is the majestic power of the wheel-treasure. By the power of the wheel, of that king, All enemies come to subjugation; The king is called the subduer of enemies, Therefore it is called his wheel.

Therefore, all those kings, taking tribute according to the wealth and splendor of their own kingdoms, approach the king, their heads bowed, performing homage at his feet with the radiant sprinkling of jewels from their crowns, and acquiesce to his bidding with words such as, "Come, great king…". They did the same for Mahāsudassana as well. Therefore it is said: "Those kings, Ānanda, in the eastern direction… instruct, great king".

There, "welcome" means well come. When some come, there is sorrow, when they depart, there is joy. When some come, there is joy, when they depart, there is sorrow; you are such, a joy in coming, a sorrow in departing. Therefore, your coming is a good coming, it is said. But when addressed in this way, the wheel-turning monarch does not say, "Each year, offer me so much tribute", nor does he take away the wealth of one and give it to another. But with wisdom in accordance with his own state as a righteous king, having examined killing, and so forth, with a loving and pleasant voice, he preaches the Dhamma, saying, "See, friends, the taking of life, when indulged in, developed, and made much of, leads to hell…", and he gives advice, saying, "Life should not be taken…" and so forth. Mahāsudassana also did the same, therefore it is said: "King Mahāsudassana spoke thus: 'Life should not be taken… enjoy what has been enjoyed'". But do all accept this advice of the king? Even of the Buddha, all do not accept, how will they accept that of the king? Therefore, those who are wise and discerning, they accept. But all become followers. Therefore, it says, "Those kings, Ānanda…".

Then, when the advice has been given to the inhabitants of Pubbavideha in this way, and the wheel-turning monarch's forces have eaten breakfast, the wheel-treasure, rising up into the sky, plunges into the eastern ocean. And just as it plunges, so the water of the great ocean, having smelled the pervading scent, receding like a Nāga king with its hood contracted, its waves contracted, recedes for a yojana, and stands like a beryl wall in the inner ocean. And at that very moment, as if wishing to see the splendor of merit of that king, various jewels scattered on the floor of the great ocean come from here and there and fill that place. Then that royal assembly, seeing the floor of the great ocean filled with various jewels, takes them with their hands and so forth, as they desire. When the assembly has taken the jewels as desired, the wheel-treasure turns back. And as it turns back, the assembly is in front, the king in the middle, and the wheel-treasure at the rear. And that water of the ocean, as if enticed by the splendor of the wheel-treasure, and as if unable to bear separation from it, striking up to the edge of the rim and the felly, continuously approaches. In this way, the wheel-turning monarch, having conquered Pubbavideha up to the boundary of the eastern great ocean, wishing to conquer Jambudīpa up to the boundary of the southern ocean, goes in the direction of the southern ocean by the path indicated by the wheel-treasure. Mahāsudassana also went in the same way. Therefore it is said: "Then, Ānanda, the wheel-treasure, having plunged into the eastern ocean and having emerged again, turns towards the southern direction".

The manner of its turning, the deployment of the army, the coming of the rival kings, the giving of instruction to them, the plunging into the southern ocean, the receding of the ocean water, and the taking of the jewels, all should be understood in the same way as before.

Having conquered that Jambudīpa, which is ten thousand yojanas in extent, and having emerged from the southern ocean as well, in order to conquer Aparagoyāna, which is seven thousand yojanas in extent, going in the same way as previously mentioned, and having conquered it likewise up to the boundary of the ocean, and having emerged from the western ocean as well, in order to conquer Uttarakuru, which is eight thousand yojanas in extent, going in the same way, and having conquered it likewise up to the boundary of the ocean, he emerges from the northern ocean.

To that extent, a Wheel-turning monarch gains sovereignty over the earth with its four extremities. Thus victorious in conquest, he, for the purpose of displaying the splendor of his dominion, ascends with his retinue into the sky above, and observes the four great continents, which resemble four natural lakes, beautifully adorned with blossoming lotus, water lily, and white lotus groves, surrounded by five hundred minor islands each. Then, by the very path indicated by the Wheel-treasure, he returns in due order to his royal capital. Then the Wheel-treasure remains there, appearing as if to adorn the gate of the inner palace.

When the Wheel-treasure has thus established itself, there is no need in the king's inner palace for torches or lamps, for the radiance of the Wheel-treasure itself dispels the darkness of the night. Only for those who desire darkness is there darkness. For Mahāsudassana, all this happened in the same way. Therefore it is said: "having plunged into the southern ocean... etc. ... such a Wheel-treasure appeared."

The Description of the Elephant-Treasure

246. Thus, when the Wheel-treasure had appeared to the Wheel-turning Monarch, his ministers prepared the usual place for the auspicious elephant, making the ground level and clean. They had it anointed with fragrant scents such as yellow sandalwood, and strewn with various kinds of colorful and fragrant flowers below, and above with a canopy decorated with golden stars and charming floral garlands strung at intervals, making it resemble a divine palace. Then they said, "May Your Majesty contemplate the arrival of the noble Elephant-treasure of such a kind." He, having given great gifts in the previously mentioned manner and having undertaken the precepts, sat down recollecting that accumulation of merit. Then, impelled by the power of his merit, either from the Chaddanta clan or the Uposatha clan, desiring to experience that special honor, an elephant-lord arrives at that place, his body pure white adorned with feet, trunk, and head the color of the young rising sun, with seven supports, his limbs and minor limbs perfectly arranged, beautiful like an opened red lotus, a mighty, miraculously powerful yogi capable of travelling through the air, looking like a silver mountain with its edges painted with red arsenic, the best of elephants. When coming from the Chaddanta clan, he comes as the very youngest. When coming from the Uposatha clan, he comes as the very eldest. But in the Pali, it is stated that the king of elephants, Uposatha, came. In the commentaries, it is said that the king of elephants is not subject to anyone's use, and that he comes as the very youngest. This one comes to those wheel-turning monarchs who have fulfilled the wheel-turning monarch duties, upon their contemplation, as described. But for Mahāsudassana, he came of his own accord to the usual place for the auspicious elephant and, removing the existing elephant, he stood there. Therefore it is said: "And further, Ananda... etc. ... the king of elephants."

Seeing the Elephant-treasure that had thus appeared, the elephant keepers and others, filled with joy and excitement, swiftly went and informed the king. The king, hurrying quickly, saw it and with a pleased mind, thought, "Noble indeed is this elephant, if it would submit to training," and extended his hand. Then, like a calf to its mother cow, it approached the king, lowering its ears and showing its courageous nature. The king wished to mount it. Then his attendants, understanding his intention, presented the Elephant-treasure adorned with a golden banner, golden ornaments, and covered with a golden net. The king, without causing it to sit, ascended by a ladder made of the seven treasures and was inclined towards travelling in the sky. Along with the arising of his thought, that king of elephants, like a royal goose, rose into the blue sky, a net of the radiance of sapphire jewels. From there, the entire royal retinue followed, just as described for the Wheel-tour. Thus, with his retinue, the king circumambulated the entire earth even before breakfast and returned to the royal capital. Such is the great miraculous power of the Wheel-turning Monarch's Elephant-treasure. For Mahāsudassana, it was the same. Therefore it is said: "Seeing the king... etc. ... appeared."

The Description of the Horse-Treasure

247. Thus, when the Elephant-treasure had appeared to the Wheel-turning Monarch, the ministers prepared the usual place for the auspicious horse, making it clean and level, and adorned it. In the same manner as before, they encouraged the king to contemplate its arrival. He, in the same manner as before, having made offerings, given gifts, and undertaken the precepts, sat comfortably on the upper floor of the palace, recollecting the accumulation of merit. Then, impelled by the power of his merit, from the Sindhu clan, a horse-king named Valāhaka, splendid like a mass of white autumn clouds interlaced with lightning, with red feet, a red muzzle, a pure white, sleek, thick, and compact body resembling a mass of moonbeams, with a head dark in color like the neck of a peacock and like a sapphire jewel, thus called 'Kāḷasīsa' (Black-Head), and endowed with hair like muñja grass, sleek, round, straight, and well-groomed, thus called 'Muñjakesa' (Muñja-Haired), capable of travelling through the air, arrived and stood in that place. For Mahāsudassana, this one came just like the Elephant-treasure. All the rest should be understood as described for the Elephant-treasure. With reference to such a Horse-treasure, the Blessed One said: "And further," and so on.

The Description of the Gem-Treasure

248. Thus, when the Horse-treasure had appeared to the Wheel-turning Monarch, a Gem-treasure, four hands in length, with a circumference equal to the hub of a chariot wheel, adorned with two golden lotuses at both ends with strings of perfectly pure pearls extending from the rim, surrounded by eighty-four thousand gems, resembling the splendor of the full moon surrounded by a multitude of stars, appears from Vepulla mountain. When it has thus arrived and been placed on a net of pearls and raised sixty hands into the sky by means of bamboo poles, its light illuminates an area of one yojana all around at night, making the whole area appear as if it were the time of sunrise. Then farmers engage in farming, merchants open their shops, and various craftsmen engage in their respective crafts, thinking it is day. For Mahāsudassana, all this was just the same. Therefore it is said: "And further, Ananda... etc. ... the Gem-treasure appeared."

The Description of the Woman-Treasure

249. Thus, when the Gem-treasure had appeared to the Wheel-turning Monarch, a Woman-treasure, a special cause of the special worldly happiness, appears. Either they bring his chief queen from the Madda royal family, or she comes of her own accord from Uttarakuru due to the power of merit. Her remaining attributes are stated in the Pali itself, in the passage beginning with, "And further, Ananda, for King Mahāsudassana, the Woman-treasure appeared, beautiful, attractive."

There, 'abhirūpā' because her form is exceedingly perfect in its proportions. She captivates the eyes as soon as she is seen, therefore she is 'dassanīyā', worthy to be seen even if one sets aside other tasks and distractions. She gladdens the mind with joy as soon as she is seen, therefore she is 'pāsādikā'. 'Paramāya', thus, because she is joy-inspiring, she is supreme. 'Vaṇṇapokkharatāya', with beauty of complexion. 'Samannāgatā', endowed with. Or, 'abhirūpā', because she is neither too tall nor too short. 'Dassanīyā', because she is neither too thin nor too stout. 'Pāsādikā', because she is neither too dark nor too fair. 'Paramāya vaṇṇapokkharatāya samannāgatā', because she surpasses human beauty and does not attain divine beauty. For the radiance of human beauty does not extend outwards. But the radiance of devas extends even very far.

Her bodily radiance illuminates an area of twelve hands. Among the terms 'nātidīghā' (not too tall) and so on, the first pair describes perfection of height, the second pair perfection of fullness, and the third pair perfection of complexion. By all six of these, the absence of bodily defects is stated, and by 'atikkantā mānusivaṇṇaṃ' (surpassing human beauty), bodily perfection is stated. 'Tūlapicuno vā kappāsapicuno vā', of a tuft of cotton or a tuft of kapok that has been placed in ghee and beaten a hundred times. 'Sīteti' in the king's cold season. 'Uṇheti' in the king's hot season. 'Candanagandhoti', the fragrance of fresh, finely ground yellow sandalwood mixed with the four fragrances always emanates from her body. 'Uppalagandho vāyatīti', during times of laughter and speech, the extremely fragrant scent of a blue water lily that has just blossomed at that moment emanates from her mouth.

In order to show the conduct which was suitable for her beauty of form, touch, smell, which has been described, it is said: "But when she saw..." and so on. There, "rising before" means, seeing the king, she would get up right away from the seat where she had been sitting as if burned by fire. When he was seated, she would perform the duties of fanning him with a palm-leaf fan, and "afterward lay down" means, she would sit down. "What shall I do, your majesty?" Speaking thus, she would find out what was to be done, and so she "was eager to hear what was to be done." She behaved, she acted, only in a way that was pleasing to the king, hence she "behaved agreeably." She spoke only what was pleasing to the king, hence she "was sweet of speech."

Now, in order to show, "Her behavior was exclusively due to purity of heart, not to deceitfulness," he said: "But when she saw..." and so forth. Here, "she did not transgress" means she did not act transgressing; it means that, except for the king, she did not desire any other man even in her thoughts.

There, those qualities of hers like, at the beginning, "beautiful" and so on, and at the end, "rising before" and so on, are simply natural qualities. But qualities like "transcending human beauty" and so on should be understood as having arisen due to the effect of previous actions, beginning from the manifestation of the Wheel Treasure owing to the merit of a wheel-turning monarch.

Or, even qualities like beauty and so on became fulfilled in every way beginning from the manifestation of the Wheel Treasure. Therefore, he said, "such a jewel of a woman appeared."

The Description of the Householder Treasure

250. Now, for the proper functioning of the wealth-making activities of a wheel-turning monarch who had such a jewel of a woman appear, the jewel of a householder appears. He is by nature one of great wealth, born in a family of great wealth. He is the treasurer and householder who increases the king's wealth. As a result of his deeds together with the power of the Wheel Treasure, the divine eye arises in him. By this he can see treasures within the earth, even within a league, and seeing that wealth and taking joy, he would go and provide the king with wealth and accomplish all the wealth-making activities. He accomplished them in the same way for Mahāsudassana as well. Therefore, it is said: "And again, Ānanda… such a jewel of a householder appeared."

The Description of the Counselor Treasure

251. Now, for the wheel-turning monarch who had such a jewel of a householder appear, the jewel of a counselor, capable of organizing all duties, appears. He is the king's eldest son. By nature, he is wise, intelligent, clever, discriminating. Due to the king's power of merit, and by the effect of his own deeds, the knowledge of others' minds arises in him. By this he is able to know the thoughts and conduct of the royal retinue within twelve leagues, and to determine what is beneficial and what is not beneficial for the king. He too, seeing his own power and taking joy, provides the king with instructions for all duties. He provided for Mahāsudassana in the same way. Therefore, it is said: "And again… the jewel of a counselor appeared."

There, "to be placed where it should be" means, to place what should be placed in its appropriate place.

The Description of the Four Accomplishments

252. "With balanced digestion" means, with digestion that is even. "Stomach" means, the fire element born of action. There, he whose meal just eaten is digested, and he in whom it remains as if a basket of cooked rice, both of these are not endowed with balanced digestion. But he in whom the desire for food arises again at the time of the next meal, he is considered endowed with balanced digestion.

The Description of the Dharma Lotus Ponds

253. "Caused to be built" means, he did not cause them to be built having a drum sounded in the city and gathering a crowd of people. Instead, by the arising of the thought alone in the king, eighty-four thousand lotus ponds burst forth, cleaving the earth. It is in reference to them that this is said. "By two railings" means, by one surrounding the very edge of the bricks, by one surrounding the area of the surrounding enclosure. "It occurred to him" means, why did it occur? One day, it is said, a great man, seeing the multitude going after bathing and drinking, thought: "These people are going as if mad. It would be good if they had ornaments and flowers here." Then this occurred to him. There, concerning "all-season," a flower called so blooms only in one season. But I will act in such a way that they will bloom in all seasons, he thought. "Had planted" means, he did not have various kinds of blue-lotus seeds and so on brought from here and there and planted. Instead, all this succeeded by the arising of the thought alone. The world thought, "Planted by the king." Therefore, it is said, "had planted." From then on, the multitude, adorning themselves with various kinds of flowers, aquatic and terrestrial, went as if celebrating a festival.

254. Then, the king, desiring to render the people even more blissful, thinking, "What if I, on the banks of these lotus ponds," and so on, contemplated how to bring happiness to the people, and he did everything. There, "caused to bathe" means, one would rub down the body, another would apply powders, another would fetch water for one bathing on the bank, another would both receive and give clothes.

"Established" means, how did he establish? Having ornaments suitable for women and men made, placing only women there for service, and keeping everything else for charity, he had a drum sounded: "King Mahāsudassana is giving a gift; partake of it." The multitude, coming to the banks of the lotus ponds, having bathed and changed clothes, anointed with various perfumes, wearing diverse flowers and ornaments, going to the charity hall, whatever one desired among various kinds of gruel, rice, and sweets, and the eight kinds of drinks, that one would eat and drink, and various kinds of fine and delicate clothes one would wear, experiencing the wealth, those who had such things would leave them and go. But those who did not have, would take and go. Even sitting on elephants, horses, and chariots, wandering a little, those not in need would leave them; those in need would take and go. Lying on excellent beds, experiencing the wealth, those not in need would leave them; those in need would take and go. Even experiencing wealth together with women, those not in need would leave them; those in need would take and go. Even having ornaments of seven kinds of jewels, and experiencing the wealth, those not in need would leave them; those in need would take and go. And that gift was given continuously, again and again. The inhabitants of the Rose-Apple Island had no other work; they just wandered about partaking of the king's gift.

255. Then the brahmins and householders thought, "Even though this king is giving such a gift, he does not ask for anything like rice or milk and so on to be brought. But it is not proper for us to remain silent, thinking, 'The king will have it brought.'" They gathered much wealth and presented it to the king. Therefore, he said, "Then, Ānanda, the brahmins and householders…" and so on. "Thought alike" means, why did they think alike? From someone's house, a little was brought; from someone's, much. If it were to be collected, there might arise even a sound of dispute, thus: "Was what was brought from your house beautiful, not from mine? Was what was brought from your house much, not mine?" So that that would not arise, they thought alike.

256. "Come, friend" means, come, companion. "Mansion named Dhamma" means, he commanded, just imposing the name of the mansion. But Vissakamma, asking, "How large a mansion should it be, your majesty?" even when it was said, "One league in length, half a league in width, may it be entirely made of jewels," replied, "So be it, good is your word," acknowledging to him, caused it to be built, establishing the righteous king. There, "so good is your word" means, thus, good is your word, Ānanda. "Having acknowledged" means, having agreed, having spoken, is the meaning. "By silence" means, desiring that there would be an opportunity for me to practice the duties of a recluse, he accepted by silence. "Made of heartwood" means, made of sandalwood heartwood.

257."By two railings" means, here, one railing was at the level of his turban, one was below at the level of the boundary.

258.Hard to see means difficult to look at, the meaning is that it was hard to look at due to the splendor of its radiance. Steals means it takes away, agitates, it does not allow one to remain steady. Pierces means it pierces through, the meaning is that it dispels, it makes [the clouds] disappear through the clearing of clouds. In the sky.

259.Caused to be built means he did not cause it to be built by saying: “I am building a pond in this place, break down your houses.” Rather, merely by the arising of his thought, a pond of that kind came into being, splitting the earth. Satisfied them with all desires means with all desired objects, with requisites for ascetics in the case of ascetics, and with requisites for brahmins in the case of brahmins.

The Explanation of the First Recitation Section is Concluded.

Explanation of the Attainment of Jhāna

260.Of great psychic power means endowed with great psychic power as a result of the arising of eighty-four thousand ponds merely by the arising of his thought. Of great majesty means endowed with great majesty due to the greatness of things to be experienced by those very [ponds]. Which means the same as “of which three?” Of generosity means of relinquishing possessions. Of self-control means in the Āḷavaka Sutta, self-control is declared to be wisdom. Here, it refers to the Observance Day practice, done by one who is controlling himself. Of restraint means of virtue.

Explanation of the Bodhisattva’s Previous Practice

Here, his previous practice should be understood – it is said that the king was previously reborn in a householder family. And at that time, in the dispensation of the still-living Kassapa Buddha, a certain elder was living in a forest dwelling. The Bodhisattva, having entered the forest due to his own business, saw the elder, approached, paid homage, and having observed the elder’s sitting place and walking place, asked: “Venerable sir, does the worthy one live here?” Having heard, “Yes, lay follower,” he thought, “It would be good to build a leaf hut for the worthy one here,” and setting aside his own business, having chopped the materials, he built a leaf hut, covered it, plastered the walls with clay, fixed a door, and having made a bed of sticks, he sat down at one side [thinking], “Will he use it, or will he not use it?” The elder, having come from the village, entered the leaf hut and sat on the bed of sticks. The lay follower also came, paid homage, and sitting nearby, asked, “Venerable sir, is the leaf hut comfortable?” “It is comfortable, good-faced one, suitable for a recluse.” “Will you stay here, Venerable sir?” “Yes, lay follower.” Knowing that he would stay by his acceptance, he made it known: “Come to my house regularly,” and said, “Grant me one boon, Venerable sir.” “Boons are exceeded, lay follower, by recluses.” “Venerable sir, whatever is allowable and blameless.” “Speak, lay follower.” “Venerable sir, at a place of regular residence, people desire someone to come in times of celebration or trouble, and they get angry with one who does not come. Therefore, even having gone to another place of invitation, please enter my house and fulfill the duty of taking a meal.” The elder consented.

He spread out a cloth wrapper on the leaf hut, and prepared a couch and a stool; he set down a bolster and a foot-stool, dug a pond, made a walking path and sprinkled sand. Seeing deer coming and rubbing against the wall, knocking down the clay, he surrounded it with a thorn fence. Seeing people going down to the pond and disturbing the water, he lined the inside with stones, surrounded it with a thorn fence on the outside, and planted rows of palm trees along the inside of the fence. Seeing people disturbing the swept area of the great walking path, he also surrounded the walking path with a fence, and planted rows of palm trees along the inside of the fence. Thus, having completed the dwelling, he gave to the elder three robes, almsfood, medicine, a bowl for use, a broom, small tweezers, a nail clipper, a needle, a knife handle, sandals, a water gourd, an umbrella, a lamp stand, a piece of cloth for removing dirt. A water strainer, a water pot, a bowl, a dish, and whatever other kinds of requisites for recluses, he gave it all. There was no requisite that was not given to the elder by the Bodhisattva. He, protecting the precepts, keeping the Observance, attended to the elder for as long as he lived. The elder, staying there, attained arahantship and passed into Parinibbāna. The Bodhisattva also, having made merit for as long as he lived, was reborn in the deva world, and departing from there, coming to the human world, was reborn in the royal city of Kusāvatī and became King Mahāsudassana. “Thus, even a not very great, merit made in a suitable place; Becomes of great result, it should be done by the wise.” Great palace means a great palace made of silver. Having become desirous of dwelling there, he went, thus far, sensual thought means, sensual thought, you should turn back thus far. Beyond this is not your domain, this is called a jhāna chamber, this is not a place to dwell with you; thus he turned back the three thoughts at the very door of the palace. 261.First jhāna and so on, here there is no separate work of preliminary practice for a device. When there is need for the blue device, a blue jewel, when there is need for the yellow device, gold, when there is need for the red device, a red jewel, when there is need for the white device, silver, in the place looked at again and again, only the device is apparent.

262.Accompanied by loving-kindness, and so forth, whatever is to be said, all that has been said in the Path of Purification. Thus, in the Pali, four jhānas and four immeasurables are mentioned. The Great Man, however, having developed all eight attainments and the five supernormal knowledges, entering the attainments in the fourteen ways, such as forward and reverse order, passes the time with the delight of attainment, just like a bee entering a honeycomb with the taste of honey.

Explanation of the Eighty-Four Thousand Cities and so forth

263.With the royal city of Kusāvatī as the foremost means the royal city of Kusāvatī was the foremost of those cities, the best of all. Alms-offering means the food to be offered.

264.For hundreds of years, for hundreds of years, why did he think thus? Being disturbed by their sound, for it has been said, "Sound is a thorn to one who has attained" (A.N.10.72). Therefore, the Great Man was disturbed by the sound. Then why does he not say, "Do not come"? Now the king does not see, they will not receive the regular practice, may that not arise for them, he does not say.

Explanation of Subhaddā's Approach

265.This occurred to him, when did this occur? On the day of the king’s passing away. Then, it is said, the deities thought, “May the king not pass away without support, may he pass away surrounded by queens, by many daughters and sons.” Then, having influenced the queen, they caused this thought to arise in her. Yellow garments, it is said, those were naturally pleasing to the king, therefore she said to wear those. Remain here alone, queen, means, queen, this is called a jhāna chamber, it is not a place to dwell with you, it is a place for me to find the delight of jhāna, do not enter here.

266.This occurred to him, beings in the world, at the time of approaching death, shine exceedingly, therefore seeing the king’s state of clear faculties, this occurred to him. Therefore, not desiring his passing away, now I will make him remain by telling his virtues, thinking thus, she said: These are yours, deva, and so forth. Generate desire means generate affection, make delight. Longing for life means desiring life, make attachment, craving, is the meaning.

Thus you, queen, means “We, deva, women, do not know the proper way to speak to recluses, how shall we speak, great king?” Having been spoken to by the queen who was thinking, “He is a recluse,” the king said, “Thus you, queen, address me,” and so forth. Blameworthy means blameworthy by Buddhas, Paccekabuddhas, disciples, and other wise and learned ones. What is the reason? Because passing away with attachment becomes the cause of rebirth in one’s own house as a demon, dog, goat, bull, buffalo, mouse, chicken, louse, bug, and so forth.

268.Then, Ānanda, Queen Subhaddā, having wiped away her tears, going to one side, having wept and lamented, having wiped away her tears, said this.

Explanation of the Going to the Brahma World

269.Of a householder, why does he say this? It is said that they have great wealth, like Soṇa, the son of a merchant, and others; it is said that one bowl of food for Soṇa, the son of a merchant, costs two hundred thousand. Thus, for those who have eaten such a meal, for a moment there is the satiety of food, the intoxication of food, the fatigue of food.

271. "Which I inhabited at that time" means where I resided, that was the only city; in the remaining ones, sons, daughters, slaves, and servants lived. The same principle applies to palaces and mansions. Even in the case of couches and other things, he only used one couch; the rest were for the use of his sons and others. Even among the women, only one attended on him; the rest were merely attendants. "I wore" means I dressed in only one pair of clothes; the rest belonged to the one million, six hundred thousand and eighty thousand men who moved around, surrounding him. "I eat" means at most I eat only the amount of a pot of rice; the rest belongs to the eighty-four thousand and forty thousand men who move around, surrounding him, he indicates. Indeed, one pot of rice is sufficient for ten people. These eighty-four thousand cities, and thousands of palaces, and thousands of mansions, arose as a result of just one leaf-hut. The eighty-four thousand couches arose as a result of the bed given for reclining. The eighty-four thousand elephants, horses, and chariots arose as a result of the seat given for sitting. The eighty-four thousand jewels arose as a result of one lamp. The eighty-four thousand ponds arose as a result of one pond. The eighty-four thousand women, thousands of sons, thousands of householders, vessels for enjoyment, bowls, plates, strainers, water filters, spikes, fruit-peelers, nail-cutters, keys, earwax removers, footrests, sandals, parasols, and scepters arose as a result of providing those items. The eighty-four thousand cows arose as a result of providing milk products. The eighty-four thousand stores of cloth arose as a result of giving clothing for wearing and covering. The eighty-four thousand cooked rice offerings are to be understood as arising as a result of giving food. 272. Thus, having extensively described the prosperity of Mahāsudassana from beginning to end, showing all of that like the play of children building sandcastles, the Blessed One, reclining on the bed of final Nirvana, spoke, beginning with, "they have transformed". "They have transformed," having abandoned their natural state, like an extinguished lamp, they have reached a state of non-designation. Thus impermanent, Ānanda, are formations; being thus, they are impermanent in the sense of non-existence. With this much, the Blessed One, just as a man would climb a hundred-cubit-tall Champaka tree by tying a ladder to it, take a Champaka flower, and descend, untying the ladder, in the same way, as if tying a ladder, he ascended the prosperity of Mahāsudassana, which was hundreds of thousands of crores of years tall, took the characteristic of impermanence situated at the peak of prosperity, and descended, as if untying the ladder. Therefore, formerly, the king of bulls, having heard the Elder Dīghabhāṇaka reciting this sutta at Ambalaṭṭhikā, east of the Lohapāsāda, thinking, "What, reverend sir, is this said by my ancestor here, he is only describing prosperity at the place where he ate and drank," – when it was said, "Thus impermanent, Ānanda, are formations," he reflected "This, reverend sir, having seen with five eyes, was spoken thus by the one possessing sight," and, clenching his left hand and clapping with his right hand, – he joyfully gave praise, saying "Well done, well done," with a delighted heart. "Thus unstable," thus devoid of the state of stability like water bubbles and other things. "Thus uncomforting," thus devoid of comfort like drinking water in a dream or like sandalwood applied to the body. "He should discard the body" he should cast off the body. Now, there is no discarding or tending to another body; the Blessed One, Ānanda, speaks of the destruction of defilements. Having said this, he then addressed the elder, the glory of a Universal Monarch disappears on the seventh day of his renunciation. But on the very seventh day of Mahāsudassana's death, all of this, the seven-jeweled walls, the seven-jeweled palm trees, the eighty-four thousand ponds, the Dhamma Palace, the Dhamma Pond, and the Wheel Treasure, disappeared. Regarding the elephants and others, this is their nature: those with exhausted lifespans die together with him. If there is a remainder of life, the elephant treasure goes to the Uposatha family, the horse treasure to the Valāhaka family, and the jewel treasure to Mount Vepulla. The glory of the woman treasure disappears. The eye of the householder treasure becomes normal. The sagacity of the counselor treasure perishes. "This the Blessed One said" all of this, both that which is included in the Pali and that which is not included, the Blessed One said. The rest has a clear meaning. Thus ends the commentary on the Mahāsudassana Sutta in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya.