DN19. Mahāgovindasutta - The Great Steward Kinh Ðại Ðiển Tôn

6. The Commentary on the Discourse of the Great Steward 293. Thus have I heard: the Mahāgovinda Sutta. Herein is the explanation of the words in their bare meaning: Pañcasikha means having five topknots, or wearing five ornaments. It is said that, when he was in the human realm, in the time of performing meritorious deeds, while still a young boy with five topknots, he was the chief of the calf-herds. Taking other boys, he was building a hall at a crossroads outside the village, digging a pond, building a bridge, making a rough path even, and removing trees that obstructed the axles of carts; thus, he engaged in such meritorious deeds and, while still a young boy, passed away. That existence of his was desired, lovely, and pleasing. Having passed away, he was reborn in the Heaven of the Four Great Kings, taking a lifespan of ninety million years. His body was the size of three leagues, resembling a golden pillar. Having adorned himself with ornaments the size of a thousand cartloads and anointing himself with perfumes the size of nine pots, wearing divine red garments and adorning red golden earrings, he roams about with the five ornaments that hang on his back, precisely in the manner of a five-topknotted boy. Therefore, he is known as "Pañcasikha." When the night was far spent means when the night had declined, had passed one part. Of surpassing beauty means exceedingly desired, lovely, and pleasing in appearance. Even by nature he is of a lovely appearance, but because he came adorned, he was of surpassing beauty. The whole means without remainder, everywhere. Here the word 'entire' (kevala) has the meaning of 'without remainder,' as in 'the whole is complete.' The word part (kappa) has the meaning of 'all around', as in 'the whole Jetavana,' and so on. Illuminating means spreading light, making it as one light, as one radiance, like the moon and the sun. Description of the Gods' Assembly Hall 294. In the Sudhammā assembly hall means in the assembly hall named Sudhammā, created by the essence of a jewel-like tree with lattice work that belonged to a woman named Sudhammā. It is said that its floor is made of crystal, its pegs are made of gems, its pillars are made of gold, its pillar capitals and crossbeams are made of silver, its decorative figures of monsters are made of coral, its rafters, supporting beams, and moldings are made of the seven precious substances, its roof is made of emerald bricks, its roof-pedestal is made of gold, its finial is made of silver, its length and width are three hundred leagues, its circumference is nine hundred leagues, and its height is five hundred leagues: in such a Sudhammā assembly hall. Dhataraṭṭha and the others: Dhataraṭṭha, the king of the গন্ধর্ব (gandhabbas), surrounded by a hundred thousand crores of Gandhabba deities, taking a hundred thousand crores of golden plaques and golden spears, sat on the eastern side facing west, placing the deities of the two divine realms in front of him. Virūḷhaka, the king of the Kumbhaṇḍas, surrounded by a hundred thousand crores of Kumbhaṇḍa deities, taking a hundred thousand crores of silver plaques and golden spears, sat on the southern side facing north, placing the deities of the two divine realms in front of him. Virūpakkha, the king of the Nāgas, surrounded by a hundred thousand crores of Nāga deities, taking a hundred thousand crores of great jewel plaques and golden spears, sat on the western side facing east, placing the deities of the two divine realms in front of him. Vessavaṇa, the king of the Yakkhas, surrounded by a hundred thousand crores of Yakkha deities, taking a hundred thousand crores of great coral plaques and golden spears, sat on the northern side facing south, placing the deities of the two divine realms in front of him. It should be understood. Then afterwards, there is our seat means after them, the opportunity to sit down for us arrives. Beyond that, we are not able to enter or to see. The reason for the gathering here is just the fourfold one previously mentioned. Among them, the assembly for the Vassūpanāyikā (beginning of the rains retreat) has been explained in detail. Just as for the Vassūpanāyikā, so too for the Mahāpavāraṇā (great invitation at the end of the rains retreat) on the full moon day, they gather and deliberate, "Today, where shall we go and in whose presence shall we hold the Pavāraṇā?" Therein, Sakka, the lord of the gods, for the most part holds the Pavāraṇā in the beloved Mahāvihāra of Aṅgudīpa. The other deities, taking Pāricchattaka flowers and other divine flowers, as well as divine sandalwood powder, go to the place that is pleasing to each of them and hold the Pavāraṇā. Thus, they gather for the purpose of the Pavāraṇā gathering. In the divine realm, there is a creeper named Āsāvatī. When it is about to bloom, the gods attend to it for a thousand years. When the Pāricchattaka is in bloom, they attend to it for one year. They are delighted from the time of its pale leaves and so on. As it is said: "When, monks, the Pāricchattaka Koviḷāra of the Tāvatiṃsa gods has pale leaves, the Tāvatiṃsa gods, monks, are delighted at that time: 'Now the Pāricchattaka Koviḷāra has pale leaves; before long, it will have shed its leaves.' When, monks, the Pāricchattaka Koviḷāra of the Tāvatiṃsa gods has shed its leaves, has become bare, has produced buds, has produced bulbils, has produced flower buds. The Tāvatiṃsa gods, monks, are delighted at that time: 'Now the Pāricchattaka Koviḷāra has flower buds; before long, it will be in full bloom' (A. vii. 69). But when the Pāricchattaka Koviḷāra is in full bloom, monks, its radiance spreads for fifty leagues all around, and its fragrance travels a hundred leagues with the wind. This is the majestic power of the Pāricchattaka Koviḷāra." When the Pāricchattaka is in bloom, there is no need to climb it, or to take a goad and bend it, or to gather flowers in a basket; a severing wind arises and severs the flowers from the stalks, a receiving wind receives them, a conveying wind conveys them into the Sudhammā divine assembly hall, a sweeping wind sweeps away the old flowers, a spreading wind spreads the petals, filaments, and pollen, dancing. In the center, there is the Dhamma seat. A jeweled throne of one league in size, with a white canopy of three leagues held above, and next to it, the seat of Sakka, the king of the gods, is spread. Then that of the thirty-three divine sons, then that of the other mighty deities. But for some deities, just a flower petal is the seat. The gods enter the divine assembly hall and sit down. Then, a stream of pollen from the flowers rises up and, striking the lattice work above, falls down, making the bodies of the deities, which are the size of three leagues, appear as if adorned with lac-dye. That play of theirs comes to an end in four months. Thus, they gather for the purpose of experiencing the Pāricchattaka play. On the eighth day of the month, the great preaching of the Dhamma is proclaimed in the divine realm. Therein, in the Sudhammā divine assembly hall, either Sanaṅkumāra the Great Brahmā, or Sakka the lord of the gods, or a Dhamma-preaching monk, or some other Dhamma-preaching divine son, speaks the Dhamma talk. On the eighth of the fortnight, the ministers of the Four Great Kings, on the fourteenth, their sons, and on the fifteenth, the Four Great Kings themselves, go out, taking a golden tablet and red arsenic, and wander through villages, towns, and royal cities. They – "Such and such a woman or man has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha, observes the five precepts, performs the eight Uposatha observances of the month, fulfills the duty of supporting mother, fulfills the duty of supporting father; in such and such a place, a worship with a hundred handfuls of water lilies, a flower vase was performed, a thousand lamps were lit, an untimely Dhamma sermon was arranged, a canopy, raised platform, fence base, lion's throne, and lion's steps were made, the three good conducts are fulfilled, he undertakes and practices the ten wholesome courses of action" – writing this on the golden tablet with red arsenic, bring it and give it into the hands of Pañcasikha. Pañcasikha gives it into the hands of Mātali. Mātali the assembler gives it to Sakka, the lord of the gods.

When there are not many who perform meritorious deeds, the book is small. Seeing that, the deities are displeased, thinking, “Alas, the populace dwells heedlessly. The four woeful realms will be filled, and the six heavenly realms will be empty.” But if the book is large, seeing that, the deities are pleased, thinking, “The populace dwells diligently. The four woeful realms will be emptied, and the six heavenly realms will be filled. Having performed meritorious deeds in the dispensation of the Buddha, we will be able to celebrate the festival, honoring those of great merit who have arrived.” Taking that book, Sakka, king of the deities, reads it. When he speaks in his natural tone, the sound carries for twelve yojanas. And when he speaks with a loud voice, it covers the entire divine city of ten thousand yojanas. Thus, they gather for the hearing of the Dhamma. Here, however, it should be understood that they gathered for the purpose of the invitation ceremony. Paying homage to the Thus-Come One, they pay homage to the Thus-Come One for nine reasons. And the meaning is: paying homage to the well-proclaimed Dhamma in its distinctions of being well-expounded and so forth, and to the good practice of the Sangha in its distinctions of practicing rightly and so forth. Explanation of the True Nature of the Description 296. "As it truly is" means as it exists in reality, according to its true nature. "Description" means the qualities. "He spoke" means he uttered. "He practiced for the welfare of many people". How did he practice? Even when he made the aspiration for Buddhahood, resolving on the eight qualities at the feet of Dīpaṅkara, he was practicing for the welfare of many people. Even while fulfilling these ten perfections—the perfection of generosity, the perfection of morality, the perfection of renunciation, the perfection of wisdom, the perfection of energy, the perfection of patience, the perfection of truthfulness, the perfection of determination, the perfection of loving-kindness, the perfection of equanimity—for four incalculable eons and a hundred thousand eons, he was practicing for the welfare of many people. Even while performing such difficult deeds as in the time of the ascetic Khantivādī, in the time of Prince Cūḷadhammapāla, in the time of the six-tusked elephant king, in the time of the serpent kings Bhūridatta, Campeyya, and Saṅkhapāla, and in the time of the great monkey, he was practicing for the welfare of many people. Dwelling in the state of Vessantara, giving the great gift of seven hundred, causing the earth to quake in seven places, reaching the peak of the perfections, he was practicing for the welfare of many people. Remaining in the Tusita heaven for the full life span in the immediately following existence, he was also practicing for the welfare of many people. There, seeing the five precursory signs and being requested by the deities of the ten-thousand world-system, surveying the five great considerations, giving his promise for the sake of fellowship of the deities, passing away from the Tusita heaven, taking conception in the womb of his mother, he was practicing for the welfare of many people. Remaining in the mother’s womb for ten months, emerging from the mother's womb in the Lumbinī grove, dwelling in the household life for twenty-nine years, going forth in the Great Renunciation, undertaking the practice of an ascetic by the Anomā river, striving for six years, mortifying himself, ascending the Bodhi Tree's seat, penetrating to the knowledge of omniscience, spending seven weeks at the seat of enlightenment, going to Isipatana, setting in motion the unsurpassed Wheel of the Dhamma, performing the Twin Miracle, descending from the world of the deities, remaining as the Buddha for forty-five years, relinquishing the will to live, passing away into the element of Nibbāna without residue between the twin sāla trees, he was practicing for the welfare of many people. As long as his relics, even as small as mustard seeds, endure, it should be understood that he is practicing for the welfare of many people. The remaining words are synonyms of this very meaning. There, the later, the later is the meaning of the earlier, the earlier. “Neither do we perceive it in the past, nor at present,” the meaning here is this: we do not perceive another besides the Buddha in the past, we do not perceive it in the future, and at present, because there is no other teacher, we do not perceive any other than that Blessed One. Indeed, in the Commentary, it is said, “Considering, ‘Are the Buddhas of the past and future equal to our Teacher? What is Sakka saying?,’ it is said, ‘At present, apart from our Teacher, who practiced for the welfare of many people, there is no other. Therefore, we do not see,’ it is said.” Just as here, so too in the subsequent words, this meaning should be understood. And, “well-proclaimed” and so on, and “wholesome” and so on, have already been explained. “Water of the Ganges with water of the Yamunā,” at the confluence of the Ganges and Yamunā, the water blends and merges in color, smell, and taste. It becomes uniform, like refined gold, not dissimilar as when mixed with the water of the great ocean. The path to the pure Nibbāna is also pure. It is not possible to attain Nibbāna by practicing medicine and so forth in youth, wandering in unsuitable places, and then seeing Nibbāna in old age. But the path leading to Nibbāna is entirely pure, comparable to the sky. For just as the sky is also unattached and pure, like the moon and the sun traveling to whatever place they wish in the sky, so too the path of a bhikkhu going to Nibbāna is unattached and unfettered to family or group, comparable to the sky. And this path has been declared, taught, and expounded by the Blessed One. Therefore, it is said, “The path and Nibbāna are in harmony.” “Of those who have practiced” means of those established in the practice. “Of those who have completed the practice” means of those who have completed the dwelling. “Of those who have found a companion”, is a companion in that he goes along with them here and there. But this “without a second, without a companion, incomparable” is said in the sense of being dissimilar. “He casts aside,” even in their midst, dwelling in the attainment of fruition, he casts aside with his mind, and being devoted to solitude, he dwells. “Indeed, gain has arisen for that Blessed One”, great gain has arisen for that Blessed One. When did it arise? After attaining full enlightenment and spending seven weeks, having set in motion the Wheel of the Dhamma at Isipatana, gradually taming deities and humans, having ordained the three ascetics and gone to Rājagaha, it arose from the time of the taming of Bimbisāra. In reference to which it is said, “At that time the Blessed One was honored, revered, respected, venerated, esteemed, and received robes, almsfood, lodgings, and requisites of medicine for the sick” (Saṃ. ni. 2.70). Arising from the accumulation of merit for four incalculable eons and a hundred thousand eons, offerings and honor came overwhelming like a great flood. Once, in Rājagaha, Sāvatthī, Sāketa, Kosambī, Bārāṇasī, a meal offering arose for the Blessed One in turn. Then, one person wrote a notice and tied it at the monastery gate, “I will give alms, spending one hundred.” Another, “I, two hundred.” Another, “I, five hundred.” Another, “I, one thousand.” Another, “I, two thousand.” Another, “I, five.” Ten. Twenty. Fifty; Another, “I will give alms, spending one hundred thousand.” Another wrote a notice and tied it at the monastery gate, “I will give alms, spending two hundred thousand.” Even while wandering on tour in the countryside, finding an opportunity, the populace followed, filling carts, “I will give alms.” As it is said, “At that time, people of the countryside, loading many carts with salt, oil, rice, and food, followed behind the Blessed One, saying, ‘Wherever we find an opportunity, we will offer a meal’” (Mahāva. 282). Thus, many other instances should be understood in the Khandhakas and the Vinaya. But this gain reached its peak in the incomparable offering. Once, when the Blessed One, after wandering on tour in the countryside, arrived at the Jetavana, the king invited him and gave alms. The next day, the townspeople gave alms. Again, more than their offering, the king; more than his offering, the townspeople; thus, after many days passed, the king thought, “These townspeople are doing more and more each day. It will be a disgrace if the king, lord of the earth, is defeated in giving by the townspeople.” Then Mallikā told him a plan. He had a pavilion made in the royal courtyard with pillars of sāla wood, covered it with blue water lilies, arranged five hundred seats, placed five hundred elephants behind the seats, and had each elephant hold a white umbrella over each bhikkhu. Between every two seats, a royal maiden, adorned with all ornaments, ground four kinds of fragrant powder. When it was finished, she put it in a container of fragrant powder in the middle place. Another royal maiden turned it with a handful of blue water lilies. Thus, each bhikkhu was surrounded by three royal maidens. Another woman, adorned with all ornaments, took a palm-leaf fan and fanned. Another took a water strainer and strained water. Another took water from a bowl. The Blessed One had four priceless items. A footstool, a support, a backrest, and an umbrella foot-jewel—these four were priceless. The offering for the novice of the Sangha was worth one hundred thousand. And at that offering, the elder Aṅgulimāla was the novice of the Sangha. The elephant brought near his seat could not approach him. Then they informed the king. The king said, “Is there no other elephant?” There is a fierce elephant, but it cannot be brought. The Fully Enlightened One said, “Who is the novice of the Sangha, great king?” “The elder Aṅgulimāla, Blessed One.” “Then, bring that fierce elephant and place it, great king.” They adorned the elephant and brought it. By the power of the elder, it could not even move as much as a nostril. Thus, they gave alms continuously for seven days. On the seventh day, the king paid homage to the One with Ten Powers and said, “Blessed One, may you teach me the Dhamma.”

And in that assembly, there were two ministers named Kāḷa and Juṇha. Kāḷa thought, “The royal family’s property is being ruined, what will so many people do, just eat, go to the monastery and sleep, but what couldn’t a single royal servant do with this, alas, the king’s property is being ruined.” Juṇha thought, “This kingship is great, who else could do this? What kind of king is he, who, even while established in kingship, is not able to give such a gift?” The Blessed One, observing the inclination of the assembly, knowing the inclination of these two, [thought], “If today I give a discourse on Dhamma according to Juṇha’s inclination, Kāḷa’s head will split into seven pieces. But I have fulfilled the perfections for the sake of compassion for beings. Juṇha, on another day, when I teach the Dhamma, will penetrate the path and fruit. Now, however, I will regard Kāḷa.” Thus, he spoke only a four-line verse to the king: “Misers do not go to the world of the gods, Fools, indeed, do not praise giving; But the wise rejoices in giving, And by that he is happy in the hereafter.” (Dhammapada, 177);

The king, being displeased, [thought], “I have given a great gift, and the Teacher has taught me the Dhamma only briefly; I think I have not been able to grasp the mind of the Ten-Powered One.” He, having eaten breakfast, went to the monastery, paid homage to the Blessed One and asked, “Venerable Sir, I have given a great gift, but the appreciation made to me was not great; what, Venerable Sir, is my fault?” “There is no fault in you, great king, but the assembly is impure, therefore I did not teach the Dhamma.” “But why, Blessed One, is the assembly not pure?” The Teacher related the thoughts of the two ministers. The King asked Kāḷa, “Is it so, dear Kāḷa?” “It is so, great king.” “When I give what is mine, whatever place is pleasing to you, I am not able to see it; banish him from my kingdom,” he said. Then, summoning Juṇha, he asked, “Is it true, dear one, that you thought thus?” “Yes, great king.” “May it be according to your mind.” In that very pavilion, on the seats that had been arranged, he had five hundred monks seated, and having the royal daughters attend on them, and taking wealth from the royal household, he told him, “Give for seven days a gift similar to that given by me.” He gave accordingly. Having given, on the seventh day, he said, “May the Blessed One teach the Dhamma.”

The Teacher, combining the appreciation of both gifts, taught a great Dhamma discourse, as if making two great rivers into one full flood. At the conclusion of the discourse, Juṇha became a stream-enterer. The king, being pleased, gave material gifts to the Ten-Powered One. Thus, it should be understood, the gain of that Blessed One was accomplished.

Accomplished in good report means the proclamation of his qualities and virtues. That too was accomplished for the Blessed One from the time of setting in motion the Wheel of Dhamma. From that time, indeed, even kings proclaim the qualities of the Blessed One. Brahmins and householders, too, nāgas, garudas, gandhabbas, deities and even brahmās, having spoken his praise, [say] “Thus indeed is that Blessed One...” and so on. Even those of other sects sent Vararoja saying, “Give a thousand and speak ill of the recluse Gotama.” He, taking the thousand and looking at the Ten-Powered One from the soles of his feet to the tips of his hair, not seeing even a fault the size of a louse, [thought], “If one were to speak ill of this flawless being, adorned with the thirty-two marks of a great man spread out, embellished with the eighty minor characteristics, surrounded by a fathom-long halo, like a fully blossomed silk-cotton tree, a celestial expanse glittering with constellations of stars, resembling a pleasure garden full of various flowers, even his mouth would be twisted around, his head would split into seven pieces; there is no means to speak ill, I will speak only praise.” From the soles of his feet to the tips of his hair, he spoke only praise with more than a thousand verses. But at the Twin Miracle, this praise reached its peak. Thus, he is accomplished in good report.

As far as I know, the kings, means all those kings, brahmins, merchants, workers, nāgas, garudas, yakkhas, asuras, deities and brahmās live joyfully, full of delight. But without intoxication, means that so many people live joyfully regarding me, thus he does not partake of food through sport and such, but, furthermore, that Blessed One, free from intoxication, partakes of food.

True to his word, means whatever he says with his speech, his bodily action is in accordance with that. And whatever he does with his body, his verbal action is in accordance with that. The body does not go beyond the speech, nor does the speech go beyond the body; speech agrees with the body, and the body with the speech. Just as: “With the left side, he is a boar, with the right, a goat; By his voice, he is a calf, by his horns, an old bull.” – This boar-yakkha, seeing boars, shows his left side resembling a boar and seizing them, devours them. Seeing goats, he shows his right side resembling them and seizing them, devours them. Seeing calves, making the sound of a calf, he seizes them and devours them. Seeing bulls, he creates horns resembling their horns, and from afar, [they appear] “like a bull”, and those who approach thus, he seizes and devours them. And just as in the Dhammika-vayasaka Jataka, the crow, asked by the birds, “I am wind-fed, because I am wind-fed, I keep my mouth open and stand on one foot because of the fear of death for living beings, therefore you too – “Practice Dhamma, it is good for you, practice Dhamma, kinsmen; One who practices Dhamma dwells happily, in this world and the next.” He aroused trust in the birds, then – “This bird is auspicious, a noble one, supremely righteous; Standing on one foot, he says, ‘Dhamma, Dhamma.’”

Thus, having gained the trust, he ate the birds. Therefore, their speech did not agree with their body, nor their body with their speech; it is not so with the Blessed One. But the Blessed One’s speech agrees with his body, and his body with his speech, he shows.

One who has crossed over, means one who has crossed doubt is one who has crossed doubt. “How is this, how is this?” – such questioning having ceased, is one in whom questioning has ceased. Just as ordinary people [think], “This is a tree; what is a tree? This is a village, this is a district, this is a kingdom, what is a kingdom? Why is this tree straight-trunked, this one crooked-trunked? Why is one thorn straight, one crooked? Why is one flower fragrant, one foul-smelling? Why is one fruit sweet, one not sweet?” – thus, they are full of doubt; it is not so with the Teacher. For the Teacher [knows], “Because of the increase and decrease of these elements, this happens thus” – thus, he is one in whom questioning has ceased. And just as those who have attained the first jhāna and so on, have doubt about the second jhāna and so on. Even for Paccekabuddhas, because of the lack of definitive knowledge of omniscience in its full scope, there is doubt by way of conventional usage; it is not so with the Buddha. That Blessed One is everywhere one in whom questioning has ceased, he shows.

One whose intention is fulfilled, means just as some, through mere virtue, some, through mere insight, some, through the first jhāna… some, through the attainment of neither-perception-nor-non-perception, some, through the mere state of stream-entry… some, through arahantship, some, through the knowledge of a disciple’s perfection, some, through the knowledge of individual enlightenment, are those whose intention is fulfilled, whose wishes are complete; it is not so with my Teacher. But my Teacher is one whose intention is fulfilled through the knowledge of omniscience, he shows.

Inclination is the beginning of the holy life, means, by way of the instrumental case, by higher aspiration, by the supreme support which is the beginning of the holy life, and by the ancient holy life which is the noble path, he is one who has crossed doubt, one in whom questioning has ceased, one whose intention is fulfilled, is the meaning. “In previously unheard-of teachings, he himself realized the truths, and there he attained omniscience, and mastery in the powers” – because of this statement, the Blessed One’s state of having his intention fulfilled is also accomplished by the noble path itself.

297. Just as the Blessed One, even so, while journeying in the four directions in a single Jambudīpa (Rose-Apple Continent), they say, wishing "Oh, that four conquerors would teach the Dhamma!" Others, desiring to travel together in the three circles, spoke of three perfectly enlightened Buddhas. Others – considering, "Having fulfilled the ten perfections, the arising of four or three is difficult to obtain, but if one, dwelling in a fixed abode, would teach the Dhamma, and another would travel on, even so Jambudīpa would be splendid, and many would attain benefit and happiness" – said, "Oh, sir."

298. "It is impossible, it is not an occasion" here, both "place" and "occasion" are expressions for cause. For cause is what stands, because a result exists dependent on it, like a place. And the absence of that (result) elsewhere without that (cause) is like an occasion. "That" is used in the instrumental sense. This is what is said – "There is no cause by which two Buddhas could arise together in one world-system".

And here –

"As far as the moon and sun revolve, the directions shine and illuminate;

So far extends the thousandfold world, here your power prevails." (M. i. 503) –

In this verse, one world-system is just one universe. Where it says, "The thousandfold world-system shook," (A. iii. 126) one world-system is a thousand universes. Where it says, "If he wished, Ānanda, the Tathāgata could make himself heard by voice throughout the three-thousand-great-thousandfold world-system, or could pervade it with radiance," (A. iii. 81) one world-system is a three-thousand-great-thousandfold. Where it says, "And this ten-thousandfold world-system," (M. iii. 201) ten thousand universes are one world-system. With reference to that, it says "in one world-system." For this much is called the field of birth. Even there, except for the middle region of Jambudīpa in this universe, Buddhas do not arise elsewhere. But beyond the field of birth, the place of arising of Buddhas is not known at all. "By what reason" means by what act of invitation and acceptance.

The Story of Sanaṅkumāra

300."With beauty and with fame" means with adornment, retinue, and the splendor of merit.

301."Well, Mahābrahmā," here the word "well" is in the sense of appreciation. "Let us rejoice with understanding" means let us rejoice having understood.

The Story of the Brahmin Govinda

304."For so long he, the Blessed One, has had great wisdom" – it is not possible to say definitively "so much," but rather, for so long, for a very long time, he, the Blessed One, has had great wisdom. "Not" means, "What do you think?" Then, desiring to explain this question himself, he said, "It is not surprising, sirs, that now, having fulfilled the perfections, having shattered the heads of the three Māras on the seat of enlightenment, and having penetrated the extraordinary knowledge, that Blessed One should have great wisdom. What is surprising in that? But, sirs, I will tell you of his state of great wisdom even when his enlightenment was immature, established in partial knowledge, during the time of passion and so on," bringing forth the reason hidden by existence, he began, "Once upon a time..."

"Steward" means the steward who advises on all duties. "Govinda" means anointed with the Govindiya anointment, but his original name was different; from the time of the anointment, he became known as "Govinda." "Jotipāla" means Jotipāla because of illuminating and protecting. It is said that on the day of his birth, all weapons shone brightly. The king, too, at dawn, seeing his auspicious weapon blazing, stood up frightened. Govinda, going early to attend on the king, asked about his well-being. The king said, "Whence, teacher, is my well-being?" and related the reason. "Do not fear, great king, my son has been born. By his power, the weapons in the whole city have blazed." The king, thinking, "Could my prince be hostile to me?" was even more afraid. And asked, "What are you pondering, great king?" he related the matter. Then Govinda reassured him, "Do not fear, great king, this prince will not betray you. But in all Jambudīpa, no one will be equal to him in wisdom. By the word of my son, the doubts of the people will be cut off, and he will advise you in all your duties." The king, pleased, said, "Let there be a milk-price for the prince," gave a thousand, and said, "Show me the prince when he is grown." The prince gradually attained growth. But because of his illuminating and because of his ability to protect, they gave him the name Jotipāla. Therefore, it is said, "Because of illuminating and protecting, Jotipāla."

"Having properly relinquished" means having properly relinquished. Or this is the reading. "More capable of seeing the goal" means capable, competent to see the goal is 'one who sees the goal well,' exceeding one who see the goal well. "The instructions of the youth Jotipāla," means that he too, having asked Jotipāla himself, advises.

305."May there be existence, the end of existence, for Jotipāla" means, may there be for you, Jotipāla, existence, attainment of growth and excellence, all that is auspicious and fortunate. "Conversation to be exchanged" means concluding the conversation of consolation related to death, with a course like "Enough, great king, do not worry, this is the constant nature of all beings" and so on. "May you, Jotipāla, not avoid the instruction," means, may you not refuse. Being told "Instruct," do not say, "I do not instruct." Do not refuse the instruction. "He dispatched" means, having arranged, he sent. "People said thus" seeing him advising on all duties, more greatly wise than his father, accomplishing all tasks, with pleased minds, "Indeed, he is Govinda, the brahmin; indeed, he is Mahāgovinda, the brahmin," they said thus. This is what is said, "Indeed, Govinda, the brahmin, was his father; but this one, indeed, is Mahāgovinda, the brahmin."

The Story of the Division of the Kingdom

306. "By whom those six Khattiyas," it is said that those six Khattiyas who were called "companions" were younger brothers of Reṇu, from the same father, therefore Mahāgovinda, thinking, "This one is anointed, whether he will divide the kingdom among these or not, why should I not, sending them beforehand to Reṇu, make him take a promise?" approached those six Khattiyas. "Ministers" are the royal officials.

307."Intoxicating pleasures" means pleasures that cause madness and heedlessness. "As time goes on, he might not even be able to remember this, therefore come, your honors, let us go," is the meaning.

308."I remember, sir," it is said that that was a time when people spoke the truth, therefore, not saying falsely "When was it spoken by me? By whom was it seen? By whom was it heard?" he said, "I remember, sir." "Conversation to be exchanged" means, "Great king, after the king went to heaven, did you not worry? This is the constant nature of all beings. Such are formations." Such a type of comforting conversation. "He stationed all the cart-openings," he stationed all the six kingdoms as cart-openings. The kingdom of each king was three hundred yojanas; the boundary of King Reṇu's kingdom was ten gāvutas; but in the middle, King Reṇu's kingdom was like a canopy. Why did he station them thus? Those coming from time to time to see the king, without oppressing another's kingdom, will come and go by their own kingdom's territory. For one who has entered another's kingdom, people complain when he says, "Give food, give an ox," "These kings do not go by their own conquered territory; they are oppressing us." One going by his own conquered territory, people do not consider it oppression, thinking, "From us, this and that should be obtained by him." Thinking of this matter, Mahāgovinda stationed them thus, "May the kings, rejoicing, rule the kingdom for a long time."

"Dantapura for the Kaliṅgas, and Potana for the Assakas;

Māhissati for the Avantis, and Roduka for the Sovīras.

Mithilā for the Videhas, Campā was established in the Aṅgas;

And Bārāṇasī for the Kāsīs, these were established by Govinda." –

These seven cities were established by Mahāgovinda for the sake of those kings.

"Sattabhū, Brahmadatta, and Vessabhū along with Bharata;

Reṇu and two Dhataṭṭhas, then there were seven burden-bearers." –

These are the names of all seven of them. Among them, one was named Sattabhū, one was named Brahmadatta, one was named Vessabhū, one along with him was named Bharata, one was named Reṇu, but two were named Dhataṭṭha. These seven were the great kings, burden-bearers, in Jambudīpa.

The Explanation of the First Chapter is Concluded.

The Story of the Rise of the Sound of Fame

311. They approached, thinking: "This prosperity of ours is not due to anyone else's influence, but has arisen due to the influence of Mahāgovinda. Mahāgovinda united us, the seven kings, and established us over the continent of Jambudīpa. But it is not easy to repay a former benefactor. Let him alone instruct us seven. We shall make him our commander-in-chief and royal chaplain, and in this way, our prosperity will continue." Mahāgovinda, too, thought, "I have united these. If they have another commander-in-chief and chaplain, then taking the advice of their respective commanders and chaplains, they will become divided against each other. I accept their position of commander-in-chief and chaplain." And so he replied, "So be it."

And the seven great brahmin millionaires, [he appointed] seven deputy chaplains, [thinking:] "Whether I am present in all matters or not, where I am not present, they will carry out what needs to be done." With reference to them, it is said, "And the seven great brahmin millionaires." Those who bathe twice a day, morning or evening, are called 'bath-takers'. Or, those who have bathed at the conclusion of their vow-observances, and from then on do not eat or drink with brahmins, are 'bath-takers'.

312. He ascended means he went up. At that time, it is said, among the people, wherever they sat, this was the conversation: "Without consulting with Brahmā, it is not possible to administer the whole of Jambudīpa in this way." Now, the Great Man, indeed, thought, "This praise of me, which is unfounded, has arisen. But the arising of praise is not the burden; the protection of the arisen praise is the burden. And this praise of mine has arisen even when I was acting without thought or consultation. If I act after thought and consultation, it will be even more extensive." Seeking a means to see Brahmā, seeing him, he considered thus, "I have heard..." and so on.

313. He approached King Reṇu, thinking: "Thus, I will not have any desire to see or converse [with anyone] along the way, and I will dwell at ease, having cut off all ties." He approached to sever all ties, and this method applies everywhere.

316. Of like quality means of the same color, of the same class.

317. Having built a new assembly hall, he had a splendid dwelling constructed, equipped with a place for the night, a place for the day, and a walking path, suitable for dwelling in for the four months of the rainy season, surrounded by reeds on the outside. He practiced the meditation of compassion, he practiced the third and fourth jhānas of compassion. Through compassion, the other three divine abidings are also taken up here. There is no discontent or distress for one who is established on the jhānic level, discontent or fear. But there was a longing for the coming of Brahmā, a craving for his arrival, is the meaning.

Description of Conversation with Brahmā

318. Fear means only the fear of mental agitation. Not knowing means not knowing. "How shall we know him?" (D. ii. 279) means, "How shall we know him? Where does he dwell? What is his name? What is his clan?" In what way shall we remember him, with regard to these aspects?, is the meaning.

They know me, young man means they know me as "young man," as "youth." In the Brahmā-world means in the highest world. Sanantana means ancient, primeval. He shows, "I am that ancient youth, the Brahmā named Sanaṅkumāra." "Know this thus, Govinda" means, wise Govinda, you should know this thus, you should remember me thus. "A seat, water, foot-water, and honey-herbs to Brahmā; We ask you concerning the offering, may you make an offering to us."

Here, 'offering' means what should be presented to a guest. Therefore, this seat is prepared, sit here; this water is pure, drink this water, wash your feet; this foot-water is oil prepared for the benefit of the feet, anoint your feet with this; this is honey-herbs. The Bodhisatta's holy life is not like the holy life of others. He does not make any provision, thinking, "This will be for tomorrow, this will be for the third day." But honey-herbs are herbs boiled in water, without salt, without smoking, without sauce. With reference to this, saying, "Partake of this," he said, "We ask you concerning the offering," and so on. All these offerings are for Brahmā. We ask you concerning those offerings. And to those who ask thus, may you make an offering to us, may you accept this offering from us, it is said. But does he not know this, "Not even one Brahmā eats from this"? No, he does not not know. Even knowing, he asks because the guest who has come to his presence should be asked, according to the rule.

Then, Brahmā, considering, "Does the wise one ask, knowing that I do not partake of offerings, or is he asking while standing in deceit?" realizing, "He is asking while standing in the rule," thinking, "Now it is proper for me to accept," said, "We accept your offering, whatever you say, Govinda." Whatever you say, Govinda, "This seat is prepared, sit here," and so on, in that, we are considered to have sat on the seat, we are considered to have drunk the water, my feet are also considered to have been washed, considered to have been anointed with oil, the water-herbs are also considered to have been partaken of. From the time you have given and consented, whatever you say, that is considered to have been accepted by me. Therefore, it is said, "We accept your offering, whatever you say, Govinda." But having thus accepted the offering, making an opportunity for the question, he said, "For the sake of benefit in this very life," and so on.

Being perplexed about things to be made known by others, means I am doubtful, and you are free from doubt regarding questions that have been prepared by yourself for another, in matters that are evident to another.

Having abandoned 'mineness' means having abandoned the craving for possessions, [thinking] "This is mine, this is mine." Among humans means among beings, whoever among humans has abandoned 'mineness', that is the meaning. Having become one means having become solitary, one standing, one sitting. Here, the meaning of the word is: one arises, one proceeds, that is, ekodi; having become such is ekodibhūto. Devoted to compassion means devoted to the meditation of compassion, having developed that meditation, that is the meaning. Without the smell of decay means devoid of foul odors. Established here means established in these states. And practicing here means practicing in these states. This is the summary here; the explanation, however, has already been given above by Mahāgovinda and Brahmā.

320. Here, these, without knowing means these, without knowing, not knowing, this foul odor, that is the meaning. Here, speak, wise one means, you wise one, tell me here, speak. By what are they covered means by what defilement-covering is this generation covered, such that it emits a foul odor? Headed for hell means going to the lower realms. With a closed Brahmā-world means the Brahmā-world is closed, shut off for him. He asks, "By what defilement is the path to the Brahmā-world closed, shut off, and concealed for this generation?"

Anger, false speech, deceit, and malice, are anger, characterized by its quality of irritation; false speech, characterized by deceiving others; deceit, characterized by showing something similar and deceiving; and malice, characterized by harming friendships. Stinginess, conceit, and envy, are stinginess, characterized by miserliness regarding one's possessions; conceit, characterized by excessive self-regard; and envy, characterized by resenting others' good fortune. Desire, seclusion, and harming others, are desire, characterized by craving; seclusion, characterized by miserliness; and harming others, characterized by aggression. Greed, hatred, delusion, and intoxication are greed, characterized by attachment wherever it may be; hatred, characterized by aversion; delusion, characterized by dullness; and intoxication, characterized by being intoxicated. Those joined to these are not without the smell of decay means the generation joined to these fourteen defilements is not without the smell of decay, it is a foul odor, a rotten odor, the odor of a corpse, he says. Headed for hell, with a closed Brahmā-world means, moreover, this one is headed for hell, and the path to the Brahmā-world is concealed. But this discourse should be expounded by illuminating it with the Discourse on Foul Odors, and the Discourse on Foul Odors should also be expounded by illuminating it with this one.

They are not easy to subdue means those foul odors are not easy to subdue, they are not easy to abandon, they are difficult to abandon, difficult to conquer, is the meaning. Now, whatever time the venerable Govinda considers suitable means, "Whatever time the venerable Govinda considers suitable for his going forth, let it be so. If that is the case, my coming to you will also be a good coming, the discourse on the Dhamma that has been spoken will be well-spoken. You, sir, are the foremost person in all of Jambudīpa, young, in the prime of life. Having abandoned such great prosperity and splendor, your going forth is like a scent elephant breaking its iron chains and going forth, very noble, this is the teaching of the Buddhas." Having thus strengthened the Great Man, Brahmā Sanaṅkumāra went to the Brahmā-world.

Description of Addressing King Reṇu.

321. Even the Great Man thought, "It is not proper for me to depart from here and go forth. I advise the royal household, therefore I will inform the king. If he also goes forth, it would be excellent. But if he does not go forth, I will hand over the position of royal chaplain and I will go forth," and he approached the king. Thus it was said: "Then, indeed, friend Mahāgovinda,... I do not delight in the chaplaincy."

In this context, "You should know about the kingdom," means you should know about your kingdom yourself. "I do not delight in the chaplaincy," means I do not delight in the state of being a chaplain, I am weary, find another advisor, I do not delight in the chaplaincy.

Then the king, thinking, "Certainly, the wealth in the house of the brahmin who has been in seclusion for four months has become meager," invited him with wealth, saying, "If you are lacking in pleasures, I will fulfill them for you." Then again, thinking, "What if this one, dwelling alone, should be harmed by someone?"

"I ward off whoever harms you, I am the lord of the earth and army;

You are the father, I am the son, do not abandon us, Govinda."

He said. The meaning of this is – I ward off whoever harms you, only tell me "so-and-so," and I will know what to do here. Or else, "I am the lord of the earth and army," means I am the lord of the earth, and I will entrust this kingdom to you alone. "You are the father, I am the son," means you will stand in the place of the father, I in the place of the son. So you, Govinda, having captivated my mind, cultivate only your own mind; act as you wish. But I, following only your mind, consuming the alms given by you, will attend upon you holding a sword and shield, or I will drive your chariot. Or the reading is "Do not, Govinda, abandon us." Its meaning is – you stand in the place of the father, I will stand in the place of the son. Do not, friend Govinda, abandon us, do not forsake us. Then, showing the king that what he thought was not present in himself, the Great Man said –

"I am not lacking in pleasures, no harm has come to me;

Having heard the voice of a non-human, therefore I do not delight in the house."

Here, "I am not" means I do not have. "House" means in the home. Then the king asked him –

"What was the appearance of the non-human, what purpose did he speak to you;

And having heard what, do you abandon us, the house and all of us?"

Here, "do you abandon us, the house and all of us" means, regarding the brahmin's home filled with all possessions as one's own home due to association, he says, having heard what, do you abandon all of us, in our house, and all the inhabitants of Jambudīpa without exception.

Then explaining it to him, the Great Man said, "To me, who had observed the uposatha...". Here, "to me, who had observed" means to me who, having attained oneness, had resided for four months. "To me who was desiring to sacrifice," means to me who was desiring to make an offering. "The fire was kindled, spread with kusa grass," means the fire was started by placing ghee, honey, and other things around with blades of kusa grass, having kindled the fire thus, thinking, "I will give a gift to the great assembly," thinking thus, I remained – this is the meaning here.

"Sanantana" means Brahmā Sanamkumāra. Then the king, himself also desiring to go forth, said "I believe". Here, "how would you act otherwise," means how would you act differently. "We will follow you" means we too will follow only you, we will go forth after you. The reading "We will follow" also means, we will go after you. "Blameless" means without fault, not harsh. "In the teaching of Govinda," means in the instruction of your Govinda. He says, "We will act, making you, Govinda, our teacher."

Narration of Summoning the Six Khattiyas.

322."He approached those six Khattiyas," means he approached King Reṇu, encouraging him with, "Well done, great king. It is a noble, great king who, desiring to go forth, abandoning such great royal splendor, with beings seizing a kingdom, even killing their mothers, fathers, brothers, sisters, and others." Having inspired a stronger resolve, he approached. "They thought the same" means thinking in the same way as the king had thought, suspecting that perhaps the brahmin's wealth might be diminished. "We might instruct him with wealth" means we might persuade him, we might win him over. "So much should be brought" means so much should be caused to be brought, be taken, it is said, take as much as you wish. Or "It is yours alone," means relying on you, indeed a great deal of property has arisen, having been given by you.

323."If you abandon pleasures," means if you forsake both material pleasures and the pleasures of defilements. "Where the common person is attached," means the pleasures to which the common person is attached, clings. "Strive, be steadfast," means thus being, strive for energy, establishing unslackened exertion, be steadfast. "Endowed with the power of patience," means become endowed with the power of patience; he inspires enthusiasm in the kings.

"This path is the straight path," means this path of the jhana of loving-kindness is the straight path. "This path is unsurpassed," means this very path to the attainment of the Brahma-world is the unequalled path, the supreme path. "This is the Dhamma protected by the noble ones," means and this very Dhamma is protected by the noble ones, by Buddhas, Paccekabuddhas, and disciples. Thus, even by the exposition of the excellence of the jhana of loving-kindness, he makes them firm so that they do not turn back.

"Who, indeed, friend, knows about life?" Friend, life is like a water bubble, like a dewdrop on the tip of a blade of grass, a momentary, vanishing thing. Who knows its destination, at what moment it will break? "The next world is to be gone to," means the next world must indeed be gone to, there a wise clansman should understand with wisdom. Wisdom is called understanding, with that one should understand, comprehend, investigate, and know. Or else, it is instrumental. "One should understand with wisdom," means one should comprehend with wisdom, know with knowledge. What should be comprehended? The difficulty of knowing about life, and the necessity of going to the next world, and having comprehended, one should cut off all attachments, do what is skillful, and live the holy life. Why? Because there is no non-death for one who is born.

Narration of Summoning the Brahmins and Householders.

324."Few are the gains and few are the benefits," means, friend, the going forth is of little fame, indeed, from the time of going forth, having abandoned the kingdom, having gone forth, people repeatedly harass one, saying that one has become wretched and destitute. And it is of few benefits, even after wandering through the whole village, what is fit to swallow is difficult to obtain. But this brahminhood is of great influence, and great fame, and of great benefits, being endowed with gain and honor. Indeed, at present you are the chief chaplain in all of Jambudīpa, everywhere you receive the chief seat, the chief water, the chief food, the chief scents, the chief garlands.

"Like a king among kings," means indeed, friend, at present, I am like a wheel-turning king in the midst of ordinary kings. "Like Brahmā among Brahmās," means like Mahābrahmā in the midst of ordinary Brahmās. "Like a deity among householders," means I am like Sakka, king of the gods, among the remaining householders.

Narration of Summoning the Wives.

325."Forty wives of equal status," means forty wives of equal status, but he had many other dancing women in the three stages of life.

Narration of Mahāgovinda's Going Forth.

326."He wanders on almsround," means he wanders on almsround through villages and towns in due order, wherever he goes, it is like an uproar about the Buddha. Hearing, "The wise Mahāgovinda is coming," people beforehand make a pavilion, decorate the road, go out to meet him, receive him, and great gain and honor arise, overwhelming like a great flood. "Of the chaplain of seven," means of the chaplain of the seven kings. Thus, just as at present, in such places, whenever some suffering arises, they say "Homage to the Buddha," so then they said, "Homage to the brahmin Mahāgovinda, homage to the chaplain of seven."

327."With a mind accompanied by loving-kindness," by this method, only the divine abidings have come in the text, but the Great Man developed all eight attainments and the five supernormal knowledges. "And he taught the disciples the path to companionship with Brahmā in the Brahma-world," means he taught the path to companionship with Brahmā in the Brahma-world.

328. By "all" means the eight attainments and the five higher knowledges were produced. Those who did not know the whole teaching at all are those who did not know even one attainment among the eight attainments, who were unable to produce [them]. "Fruitful" means with result. "Not barren" means not sterile. By all the lowest, they give birth, they give birth to the company of minstrels. "With result" means meaningful with the attainments of the remaining heavens. "With growth" means flourishing with the attainment of the Brahma-world. 329. "I do remember" means, I, Pañcasikha, do remember. Indeed, by this phrase, this discourse came to be known as spoken by the Buddha. "Not for disenchantment" means not for becoming disenchanted with the cycle [of existence]. "Not for dispassion" means not for dispassion towards the cycle. "Not for cessation" means not for the cessation of the cycle. "Not for calming" means not for the calming of the cycle. "Not for direct knowledge" means not for directly knowing the cycle. "Not for awakening" means not for awakening from the cycle by the dispelling of the sleep of defilements. "Not for liberation" means not for the deathless liberation. "Entirely for disenchantment" means exclusively for becoming disenchanted with the cycle. Here, however, "disenchantment" means insight. "Dispassion" means the path. "For cessation," "for calming" means liberation. "For direct knowledge," "for awakening" means the path. "For liberation" means liberation itself. Thus, in one place, insight is spoken of, in three, the path, in three, liberation. Thus, the explanation of differentiation should be understood. By implication, however, all of these are synonyms of the path and synonyms of liberation. Whatever should be said regarding Right View and so forth, that has been said in the *Visuddhimagga* in the exposition of the truths. 330. Those who "did not by all" means those who do not know how to fulfill all four noble paths, [but] produce three, or two, or one. Of all these sons of good families, means of the sons of good families who practiced the holy life. "Fruitful…with result…with growth," He concluded the teaching with the peak of Arahantship. Having paid homage to the Blessed One and circumambulated him (D. ii. 288), approving of the Blessed One's teaching on the Dhamma with his mind, rejoicing and applauding with his speech, placing a great gesture of reverence upon his head, as if immersed in the essence of joyful confidence, entering into the net of the six-colored rays of the Ten-Powered One, having prostrated in four places, having circumambulated three times, praising and praising the Blessed One, he disappeared right in front of the Teacher and went to his own divine realm. Thus ends the commentary on the Mahāgovinda Sutta in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya.