DN02. Sāmaññaphalasutta - The Fruits of the Ascetic Life Kinh Sa-môn quả

2. The Fruits of the Ascetic Life Sutta Commentary

The Story of the King's Ministers

150. Thus have I heard… the Sāmaññaphalasutta (The Fruits of the Ascetic Life) … at Rājagaha. Herein is the explanation of the words not previously mentioned: "at Rājagaha" means in the city so named. It is called Rājagaha because it was seized by Mandhātu, Mahāgovinda and others. Others explain it in other ways, but what of those? This is merely the name of that city. This city exists during the time of a Buddha and during the time of a Wheel-turning Monarch, at other times it is empty, seized by yakkhas, remaining as a forest dwelling for them. "Dwells" is an indication of being endowed with one of the postures, divine abidings, and noble abidings, without distinction. Herein, however, it is an indication of being engaged in one of the postures classified as standing, walking, sitting and lying. Therefore, whether standing, walking, sitting or lying, the Blessed One should be understood as dwelling. For he, dispelling the affliction of one posture with another posture, maintains the uninterrupted existence of his body, and keeps it going, therefore it is said that he "dwells".

"In Jīvaka Komārabhacca's mango grove" – this indicates the location near to the village that is his alms-resort. Therefore – "Dwells at Rājagaha in Jīvaka Komārabhacca's mango grove" – the meaning here should be understood as "dwells in the mango grove of Jīvaka Komārabhacca near Rājagaha". This is the locative case in the sense of proximity. Therein "he who lives" is Jīvaka; "nourished by a prince" is Komārabhacca. As it is said, "What, sirs, is this surrounded by crows?" "It is a child, Lord." "Is it alive, sirs?" "It is alive, Lord." "Then, sirs, take that child to our palace and give it to the nurses to raise." They gave him the name Jīvaka because he was alive. They gave him the name Komārabhacca because he was nourished by a prince". This is the summary here. But in detail, it has come down in the Jīvaka section of the Khandhaka. The story of the determination is also told in the Samantapāsādikā, the Vinaya Commentary.

Now this Jīvaka, on one occasion, having purged the Blessed One’s body, which was afflicted by humors, and having given him a pair of Sivi cloth, established himself in the fruit of stream-entry at the end of the cloth-giving blessing, and thought: "I should go to attend the Buddha two or three times a day, but this Veḷuvana is too far, while my mango grove park is closer. Now I should construct a dwelling for the Blessed One here". So, in that mango grove, he prepared night quarters, day quarters, caves, huts, pavilions and so forth, and had a perfumed chamber made suitable for the Blessed One. He had the mango grove enclosed with a wall, eighteen hands high, of the color of copper-plates, and he satisfied the Sangha of monks headed by the Buddha, with robes and almsfood. He poured the water of dedication, and transferred the dwelling. With reference to that, it is said: "In Jīvaka Komārabhacca's mango grove".

"With one thousand two hundred and fifty monks". "King", and so forth. "King": he delights, develops the multitude with his own sovereign prosperity, with the four bases of social harmony, thus he is a king. "Sovereign of the Magadhans" means Māgadha. Because it was predicted by the soothsayers that he would be the enemy of the king, even while a fetus, he is "Ajātasattu" (Unborn Enemy).

While he was in the womb, the queen had this kind of craving: "Oh, I wish I could drink the blood from the king's right arm." Because the craving arose in a difficult situation, she was not able to tell anyone, and being unable to speak of it, she became thin and pale. The king asked her, "My dear, your body is not of its natural color. What is the reason?" "Do not ask, your majesty." "My dear, if you do not tell me your wish, to whom will you tell it?" He persuaded her and made her speak. Hearing it, he said, "Foolish woman, why did you think this was a difficult situation?" He summoned a physician, and had him cut his arm with a golden lancet. He collected the blood in a golden bowl, mixed it with water, and gave it to her to drink. The soothsayers, hearing this, prophesied, "This fetus will be the king’s enemy. The king will be killed by him". The queen, hearing this, thinking, "The one who is born from my womb will kill the king", wished to abort the fetus. She went to the park and pressed her belly, but the fetus did not fall out. She went again and again and did the same. The king, investigating why she frequently went to the park, heard of that reason and said, "My dear, it is not known whether there is a son or a daughter in your womb. You acted thus with the child that will be born to you, a great heap of demerit will arise on the surface of the Jambu continent (India). Do not do this." He forbade it and gave her protection. At the time of the fetus’s rising, she thought, "I will kill him". Even then the guards removed the child. Then, on another occasion, they showed the grown-up prince to the queen. Seeing him, she developed motherly affection, and was unable to kill him. The king gradually gave his son the position of sub-king.

Then, on one occasion, Devadatta, being alone, thought, "Sāriputta has a great retinue, Mahāmoggallāna has a great retinue, Mahākassapa has a great retinue, thus these have individual burdens, I too shall take up a burden." He thought, "It is not possible to produce a retinue without gain, now I shall produce gain". Thinking thus, having won over prince Ajātasattu with a display of psychic power, in the way that came down in the Khandhaka, knowing that he was very trusting, coming to attend morning and evening with five hundred chariots, he approached him one day and said this: "In the past, prince, people were long-lived, now they are short-lived. Therefore, prince, having killed your father, become king. I, having killed the Blessed One, will become the Buddha". He incited the prince to the murder of his father.

He, thinking "The venerable Devadatta is of great power, there is nothing unknown to him", having tied a dagger on his thigh, entered the palace in broad daylight, frightened, agitated, suspicious, fearful, and acted in a disturbed manner. Then the ministers, seizing him, interrogated him, deliberated, "The prince should be killed, and Devadatta, and all the monks should be killed", and thinking they would do it by order of the king, they informed the king.

The king dismissed those ministers who wished to kill them from their positions. Those who did not wish to kill, he placed in high positions, and he asked the prince, "Why, prince, did you wish to kill me?" "I am desirous of the kingdom, lord". The king gave him the kingdom.

He, thinking "My wish is fulfilled", informed Devadatta. Then he said to him, "You think you are doing the easy task, like a man who has put a jackal inside and covered a drum. Within a few days, your father, thinking of the disrespect done by you, will become king himself." "Then, venerable sir, what shall I do?" "Destroy him root and branch." "But, venerable sir, my father is not to be killed with weapons?" "Kill him by cutting off his provisions." He had his father thrown into a heated house, a heated house is a smoke-house made for torture. He said, "Except for my mother, do not allow anyone else to see him". The queen, putting food in a golden bowl, enters taking it in her lap. The king, eating that, sustains himself. He, asking, "How does my father sustain himself?", and hearing that report, said, "Do not allow my mother to enter having taken it in her lap". From then on, the queen enters having put it in her headdress. Hearing that too, he said, "Do not let her enter with her headdress on". Then she enters, having placed the food in golden slippers, having covered them, wearing the slippers. The king sustains himself with that. Again, asking, "How does he sustain himself?" and hearing that matter, he said, "Do not allow her to enter even wearing slippers". From then on, the queen, having bathed in scented water, having smeared her body with the four sweets, having covered herself, enters. The king, licking her body, sustains himself. Again, asking and hearing that report, he said, "From now on, prevent my mother from entering". The queen, standing at the door, said, "Lord, Bimbisāra, you did not allow him to be killed in his infancy, you nourished your own enemy by yourself, but this now is the last time I see you, I am not able to see you from now on. If there is any fault in me, forgive me, Lord". She wept and wailed, and departed.

From that time on, the king had no appetite. The king sustained himself with the joy of the path and fruition by walking in meditation. His physical appearance was exceedingly radiant. He – having asked, "How, sir, does my father sustain himself?" and having heard, "By walking in meditation, your majesty; and his physical appearance is exceedingly radiant," thought, 'I will now take away his walking meditation,' and sent barbers, [saying] – "Having split my father's feet with a razor, anoint them with salt and oil, and burn them with smokeless embers of acacia wood." When the king saw them, he thought, "Surely my son must have been instigated by someone, these men have come to do my hair and beard." They went, paid homage, and stood. And being asked, "Why have you come?" they reported that message. And being told, "Do the wish of your king," having said, "Sit down, your majesty," and having paid homage to the king – they said, "Your majesty, we are carrying out the king's command, do not be angry with us, this is not fitting for righteous kings like yourself," and taking hold of his ankles with their left hands, and taking a razor with their right hands, they split the soles of his feet, anointed them with salt and oil, and burned them with smokeless embers of acacia wood. It is said that the king previously had gone to the courtyard of the cetiya with his sandals on, and had stepped on the mat placed for sitting with unwashed feet, and this was the result of that. Intense pain arose in the king. He – while recollecting thus, "Oh, the Buddha, oh, the Dhamma, oh, the Sangha," withered like a garland thrown in the courtyard of the cetiya, and was reborn in the realm of the Four Great Kings as a yakkha named Janavasabha, an attendant of Vessavaṇa.

On that very day, a son was born to Ajātasattu. Two letters arrived at the same moment to inform him of the birth of his son and the death of his father. The ministers – [thought], "First, we will inform him of the birth of his son," and placed that letter in the king's hand. At that very moment, love for his son arose in the king, stirring his whole body and reaching the marrow of his bones. At that moment he recognized his father's virtue – [thinking], "When I was born, my father must have felt the same love." He said – "Go, sirs, release my father." "What do you mean release, your majesty?" They placed the other letter in his hand.

He, having heard that news, weeping, went to his mother and [asked] – "Was there, mother, love in my father when I was born?" She said – "Dear child, what are you saying? When you were a baby, a boil arose on your finger. Then, being unable to soothe you as you were crying, they took you and went to your father, who was sitting in the judgment hall. Your father placed your finger in his mouth. The boil burst right in his mouth. Then, out of love for you, your father swallowed the pus mixed with blood without even spitting it out. Such was your father's love." He wept and lamented and performed the funeral rites for his father.

Devadatta also approached Ajātasattu and – having said, "Command men, your majesty, who will deprive the ascetic Gotama of life," and having sent the men given by him, he himself climbed Vulture's Peak and, having hurled a rock with a machine, and having released the elephant Nāḷāgiri, but being unable by any means to kill the Blessed One, his gains and honor diminished, he requested five things, and not receiving them, thinking, 'I will convince the people with these,' he created a schism in the Sangha, and when Sāriputta and Moggallāna departed taking the assembly, he vomited hot blood, lay sick in bed for nine months, and being filled with remorse – having asked, "Where does the Teacher dwell now?" and having been told, "At Jetavana," saying, "Carry me on a litter and show me the Teacher," while being carried, because he had not done the deeds worthy of seeing the Blessed One, he entered the earth that split in two near the lotus pond at Jetavana, and was established in the great hell. This is the summary here. The detailed account has come in the Khandhaka. Because it has come, everything is not said. Thus, he would be the enemy of the king himself, having been designated by the soothsayers, [he was called] Ajātasattu.

Vedehiputta: This is the son of the daughter of the Kosalan king, not of the Videhan king. But Vedehī is an epithet for a wise person. As it is said – "Vedehikā, householders" (Majjhima Nikāya 1.226), "The venerable Ānanda is a Vedeha sage" (Saṃyutta Nikāya 2.154). Here is the meaning of the word – that by which one knows is Veda, this is an epithet for knowledge. Vedehī is one who strives, endeavors, or exerts oneself with knowledge. The son of Vedehī is Vedehiputta.

Tadahūti means on that ahu, on that day. That in which they dwell is Uposatha, meaning that they dwell being endowed with virtue or fasting. Here is the derivation of meaning in this context – in passages like, "Come, friend Kappina, let us go to the Uposatha," the recitation of the Pātimokkha is the Uposatha. In passages like, "Visākhā, the Uposatha endowed with these eight factors is observed" (Aṅguttara Nikāya 8.43), it is virtue. In passages like, "For the pure, the Phaggu is always, for the pure the Uposatha is always" (Majjhima Nikāya 1.79), it is fasting. In passages like, "The Uposatha is a Nāga king" (Dīgha Nikāya 2.246), it is a designation. In passages like, "Monks, on that Uposatha day, the dwellings are not filled with monks" (Mahāvagga 181), it is the day to be observed. Here also, that very thing is intended. But this is of three kinds, divided into the eighth, fourteenth, and fifteenth [days]. Therefore, to exclude the other two, it is said, "the fifteenth." Therefore, it is said – "That in which they dwell is Uposatha."

Komudiyāti means of the [night] abundant with water lilies. It is said that at that time, the water lilies are in full bloom, because these are present in it, it is Komudī. Cātumāsiniyāti means of the four-month period, for it is the culmination of the four months, thus it is Cātumāsī. But here it is called Cātumāsinī. Because of the fullness of the month, the fullness of the season, and the fullness of the year, it is full, complete. Mā means the moon, it is full here, thus it is Puṇṇamā. Thus, in these two words, Puṇṇāya Puṇṇamāya, the meaning should be understood.

Rājāmaccaparivutoti means surrounded by the king's ministers, on a night that was as if washed by streams of milk flowing from a silver pot, as if strewn with the spread of pearls, jasmine flowers, white cloths, and water lilies scattered from silver mansions, and illuminated by the radiance of the full moon free from the four defilements. Uparipāsādavaragatoti means gone up to the top of the excellent palace. He sits on a golden seat under a magnificent raised white umbrella. Why is he sitting? To dispel sleep. For this king, from the day he attacked his father – as soon as he closed his eyes, thinking, "I will go to sleep," he would awaken crying as if pierced by a hundred spears. And being asked, "What is this?" he says, "It is nothing." Therefore, sleep is unpleasant to him, thus he sits to dispel sleep. Moreover, on that day, a festival is proclaimed. The whole city is sprinkled and swept, strewn with sand, with house doors adorned with images of pots filled with flowers and parched grain of five colors, with all directions decorated with raised flags, banners, and rows of brightly shining lamps, filled with crowds of people experiencing the festival games in the streets and assembly halls. Thus, it is said that he sits because it is a festival day. But even having said thus – it is concluded, "For a royal household, it is always a festival, but he sits only to dispel sleep."

Udānaṃ udānesīti he uttered an exclamation, just as that oil which a measure cannot hold, and flows over, is called Avaseka. And that water which a pond cannot hold, and overflows, is called Ogha; in the same way, that joyful utterance which the heart cannot hold, becoming excessive and not contained within, and flowing out, is called Udāna. He uttered such a joyful utterance, is the meaning.

“Free from imperfections” means to be devoid of these five defilements, namely: clouds, mist, smoke, dust, and Rahu (eclipse demon). Therefore, the following five are expressions of praise. She (the night) delights the minds of the multitude, thus, she is delightful. Because she is illuminated by the moon's radiance, which is free from the aforementioned imperfections, she is extremely beautiful, thus, she is lovely. She is fit to be seen, thus, she is sightly. She inspires confidence in the mind, thus, she is pleasing. She is fit to be the mark of such things as the end of the day, thus, she is marking the end of day.

“Whom indeed today,” means which recluse or brahmin indeed today. “Recluse or brahmin” means, a recluse due to the calming of evil, a brahmin due to the washing away of evil. "Whom we might approach," the meaning of the phrase is not that, but means: "having approached whom, we by asking questions, might hear a sweet discourse of Dhamma and thereby our minds become serene". Thus, by all these words, the king made an opening remark. To whom did he make it? To Jīvaka. For what purpose? To see the Blessed One. Is it that he is unable himself to go to see the Blessed One? Yes, he is unable. Why? Because of a great offense.

For the Blessed One's attendant, a noble disciple, had his father killed, and Devadatta, relying on him, did much harm to the Blessed One; thus, this is a great offense, and because of this great offense, he is unable to go himself. But Jīvaka is the Blessed One's attendant; in his shadow, "I will see the Blessed One"—with this intention, he made an opening remark. Does Jīvaka know, "This is my opening remark?" Yes, he knows. Then why was he silent? To prevent distraction.

For in his assembly, there were many attendants of the six teachers gathered, who themselves were untrained in the worship of the untrained. When I begin to speak of the Blessed One's virtues, they will rise up again and again and speak of the virtues of their own teachers; thus, my speech on the virtues of the Teacher will not reach its conclusion. But the king, having approached these personal attendants, having grasped the essence of their teachings, will be displeased with their talk of virtues and will question me; then I, speaking of the Teacher's virtues without distraction, will take the king to the Teacher—knowing this, he was silent to prevent distraction.

Those ministers also thought, "Today the king praises the night with five phrases; surely he wishes to approach some recluse or brahmin, ask questions, and hear the Dhamma; and of whomever he becomes pleased after hearing the Dhamma, he will bestow great honor upon that one; and fortunate will be the personal attendant recluse who is the royal personal attendant."

151-152. Thinking thus, "I will speak the praises of my own personal attendant recluse and take the king, I will take him," they began to speak the praises of their own personal attendants. Therefore, it is said, "When this was said, a certain royal minister," and so on. Herein, "Pūraṇa" is the name of that self-proclaimed teacher. "Kassapa" is his clan name. He was born filling up one less than a hundred of a certain family, therefore they named him "Pūraṇa". Because of his slavery of good fortune there is nothing to say of him as 'ill-done' nor of anything well-done as 'not done'. He fled thinking, "Why should I stay here?" Then robbers stripped him of his clothes; not knowing to cover himself even with leaves or grass, he entered a village just as he was born. Seeing him, people thought, "This recluse is an arahant, of few desires; there is none like him," and they approached him with food, alms, and other offerings. He, thinking, "This has arisen because of my not wearing clothes," from that time on, even when he received clothes, he did not wear them; he took up that very renunciation. In his presence, others and others, five hundred men, went forth. With reference to this, it is said, "Pūraṇa Kassapa".

He has an assembly, consisting of a community of ascetics, thus he is one with an assembly. He has a group, thus he is one with a group. He is the teacher of that group, by way of instructing in conduct, thus he is a teacher of a group. "Well-known" means famed, distinguished. "Of great fame" means his fame is widely spread, such as, "He is of few desires, content. Due to fewness of desires, he does not even wear clothes". "A maker of a sect" means a founder of a doctrine. "Well-regarded as good" means he is regarded as good, excellent, a true person. "By the multitude" means by the unlearned, blind common people. "Experienced" means many nights have passed since he went forth. "Long gone forth" means that he has long been a renunciant; for the talk of one who has recently gone forth is not trustworthy, therefore he said "long gone forth." "Advanced in age" means he has advanced in years, meaning that he has passed through two or three royal cycles. "Come to old age" means he has reached the final stage of life. Both of these were said in reference to "the talk of a young man is not trustworthy."

He was silent, just as a man wishing to eat a golden-colored, sweet-flavored ripe mango, having brought and placed in his hand a bitter, unripe mango, seeing it, is displeased; wishing to hear a sweet discourse on Dhamma, struck by the three characteristics, and endowed with the qualities of jhānas and supernormal knowledges, previously displeased even by the sight of Pūraṇa, now he became even more displeased by the talk of his virtues and was silent. Though displeased, he was silent, bearing with that unpleasant talk, thinking, "If I were to rebuke him and have him thrown out by the neck, others, fearing that the king would do the same to whoever spoke, would not say anything." Then another, thinking, "I will speak the praises of my personal attendant recluse," began to speak. Therefore it is said, "another also", etc. All that should be understood in the same way as stated before.

Herein, "Makkhali" is his name. Because he was born in a cowshed, "Gosāla" is his second name. It is said that while he was carrying a pot of oil on muddy ground, his master said, "Careful, don't slip!" Due to carelessness, he slipped and fell, and fearing his master, he began to run away. His master, running after him, grabbed the edge of his garment. He discarded his garment and fled naked. The rest is the same as for Pūraṇa.

153. "Ajita" is his name. He wears a hair-blanket, thus he is "Kesakambala". Thus, joining the two names, he is called "Ajita Kesakambala". Herein, "hair-blanket" means a blanket made from human hair. There is no garment more repulsive than that. As it is said, "Just as, monks, among woven cloths, the hair-blanket is declared the most repulsive. The hair-blanket, monks, is cold in the cold, hot in the heat, ugly, foul-smelling, and unpleasant to the touch" (A. iii. 138).

154. "Pakudha" is his name. "Kaccāyana" is his clan name. Thus, joining the name and clan, he is called "Pakudha Kaccāyana". This one avoids cold water; even after defecating, he does not perform the water duty; he does it after obtaining hot water or gruel; crossing a river or a puddle on the road, he makes a heap of sand, thinking, "My virtue has been broken," and determines his virtue. Such a wretched doctrine this one has.

155. "Sañcaya" is his name. "Son of Belaṭṭha" means Belaṭṭhaputta.

156. "We have no knots of defilement, no bonds of defilement; we are without knots of defilement," with such words, the name became "Nigaṇṭha". "Son of Nāṭa" is Nāṭaputta.

Commentary on the story of Jīvaka Komārabhacca

157. "Then the king," the king, hearing their words, thought, "Whoever's words I did not wish to hear, that one spoke. But he whose words I wish to hear, this one, having drunk the power of an elephant, is silent like a Supaṇṇa (mythical bird), alas, it is fruitless for me." Then this occurred to him, "Jīvaka is the attendant of the Blessed One, the Buddha, who is at peace; he himself is at peace; therefore, like a virtuous monk, he sits silent; he will not speak when I do not speak; but when the elephant is being prodded, the elephant's foot itself is to be taken," thus, he himself began to converse with him. Therefore it is said, "Then the king." Herein, "Why are you silent?" means for what reason are you silent. The faces of these ministers, speaking the praises of their own personal attendant recluses, are not sufficient. "Just as these, do you not have a personal attendant recluse? Are you poor? Has my father not given you wealth? Or are you without faith?" he asks.

Then it occurred to Jīvaka: "This king is causing me to speak of the virtues of the ascetic who is my family refuge. Now is not the time for me to remain silent. Just as these men, having paid homage to the king, while seated, spoke of the virtues of the ascetics who are their family refuges, it is not proper for me to speak thus of the virtues of my Teacher." So, rising from his seat, facing the direction of the Blessed One's dwelling, having prostrated with the five-point prostration, raising his hands in a gesture of reverence, palms joined together at the forehead, he said: "Great King, do not think of me thus: 'This one approaches just any ascetic.' Indeed, Great King, at my Teacher's descent into the mother's womb, at his emergence from the mother's womb, at his great renunciation, at his complete enlightenment, at the setting in motion of the Wheel of Dhamma, the ten-thousandfold world-system shook. Thus, he performed the twin miracle, thus, the descent from the gods. I shall speak of the virtues of the Teacher. Listen attentively, Great King." Having said this, he spoke thus: "This, your majesty, is the Blessed One, the Worthy One, the Perfectly Self-Enlightened One." Here, the phrase "that Blessed One" serves as a declaration of his qualities, meaning "of that Blessed One." "Auspicious" means endowed with auspicious qualities. It means "supreme." "Renown" is the same as fame, or it is the sound of praise. "Emerged" means that he has risen above, surpassing the world with its gods. What is it? "Thus indeed, is that Blessed One, the Worthy One, the Fully Enlightened One...the Blessed One."

Here is the connection of the words: "That Blessed One is thus a Worthy One, thus a Perfectly Self-Enlightened One…thus a Blessed One". It means: "For this reason and for that reason". Herein, because he is far from defilements, and because he has destroyed enemies, and because he is worthy of offerings, and because there is no secret in his doing of evil deeds – for these reasons, that Blessed One should be known as 'Worthy One'," in this manner, having set down the outline, all these words are explained in detail in the Visuddhimagga, in the section on the recollection of the Buddha, and from there the detailed explanation of them should be taken.

Jīvaka, having established the meaning of each word individually, then said, "Thus, Great King, my Teacher is a Worthy One, thus a Perfectly Self-Enlightened One…thus a Blessed One." And he said, "May your majesty, attend upon that Blessed One; perhaps, by your majesty's attending upon that Blessed One, your majesty's mind may become serene." And in saying "May Your Majesty attend upon that," it means, "Great King, though questioned by one hundred, one thousand, or a hundred thousand such as yourself, there is, to me, the power and strength to grasp and relate the minds of all who follow my Teacher; feel assured, go and inquire, Great King."

As the king listened to the discourse on the virtues of the Blessed One, his entire body was suffused with a joy of five colors. Desirous of going immediately, he thought, "At this time, for me to go to the presence of the Ten-Powered One, no one else will be able to prepare the vehicles quickly except Jīvaka," and he said, "Then, good Jīvaka, prepare the elephant vehicles."

158. Here, "then" is a particle indicating encouragement. It means, "Go, good Jīvaka." Though there were many other vehicles such as horse-chariots, elephant vehicles are the best. "To the presence of the best, one should go by the best vehicle", and the vehicles of horses and chariots are noisy, their sound is heard from afar, but even going step by step on elephant vehicles, the sound is not heard. And considering, "To the presence of the Blessed One, who is at peace, one should go in peaceful vehicles," he said, "elephant vehicles."

"Five hundred she-elephant groups" means five hundred female elephants. "Having prepared" means having made them ready for mounting. "Mountable" means suitable for mounting, it means, ready to be mounted. Did he do what was told by the king or not? He did not. Why? Because of his wisdom. He thought thus: "The King says, 'Let us go at this time.' And Kings have many adversaries. If there is any danger on the way, they will also blame me, saying, 'Jīvaka, seizing the King, goes forth with the King even at an untimely hour'. They will also blame the Blessed One, 'The ascetic Gotama, thinking, "My discourse is going on," without considering the time, teaches the Dhamma'. Therefore, so that neither I nor the Blessed One may incur blame, and so that the King's protection may be well arranged, that is what I shall do".

Then, "There is no fear for men with women, 'I will go happily surrounded by women'", having prepared five hundred she-elephant groups, making five hundred women take the guise of men, he said, "May you surround the King, holding swords and clubs". Then he thought again, "For this King, in this existence, there is no proximate cause for the paths and fruits. And the Buddhas teach the Dhamma only after seeing the proximate cause. So I will gather a large crowd. When this is done, the Teacher will teach the Dhamma by way of the proximate cause of someone or other, and that will be for the benefit of the great multitude". So he sent messages here and there, and had the drum sounded: "Today the King goes to the presence of the Blessed One. Everyone, according to their means, take up the protection of the King".

Then the great multitude thought, "The King, it seems, is going to see the Teacher. What kind of Dhamma discourse will there be? What is the festival of stars to us? We shall go there". Everyone, taking perfumes, garlands, and other offerings, waiting for the King's arrival, stood on the road. Jīvaka also informed the King, "The elephant vehicles, Your Majesty, are prepared; now is the time that you deem fit." Here, "now is the time that you deem fit" is a courteous expression. This is what is said: "What you commanded, that I have done. Now, whatever time you deem fit for going or not going, that you should do according to your own wish".

159. "A woman on each" means individual women, one woman on each female elephant. "While torches were being held" means while torches with handles were being held. "With great kingly splendor" means with great kingly splendor. There is also the reading "with great," meaning "great", this is a variation of gender. Kingly splendor is called kingly power. What is his kingly power? The sovereign glory of two great kingdoms of three hundred leagues. For him, even though there was no prior arrangement saying, "On such and such a day the King will approach the Tathāgata", at that very moment five hundred women, assuming the guise of men, with girdles fastened, swords hanging on their shoulders, took up jeweled staffs and spears, and went forth. With reference to this, it is said, "having mounted a woman on each."

Another sixteen thousand royal dancing women surrounded the King. Around them were dwarves, hunchbacks, and Kiratas. Around them were the trusted men of the inner palace. Around them were sixty thousand great ministers of diverse appearances and adornments. Around them were ninety thousand sons of the royal family, adorned with various ornaments, holding various kinds of weapons, like young Vidyadharas. Around them were ten thousand Brahmins, wearing cloths worth one hundred, and wearing cloths worth five hundred over one shoulder, bathed and anointed, adorned with golden garlands and various ornaments, raising their right hands, shouting words of victory. Around them were fivefold musical instruments. Around them was the enclosure of bowmen. Around them was the multitude of elephants. Around the elephants were rows of horses striking neck to neck. Around the horses were chariots clashing against one another. Around the chariots were warriors striking arm to arm. Around them were eighteen divisions, shining with their respective adornments. Thus, just as an arrow shot from the perimeter would not reach the king, in this way Jīvaka Komārabhacca, having arranged the King's retinue, himself went not far from the King, thinking, "If there is any trouble, I will first give my life for the King." There is no limit to the number of torches, whether hundreds or thousands, and with reference to such kingly power, it is said, "With great kingly splendor he proceeded towards Jīvaka Komārabhacca's mango grove."

There were four kinds of fear there: the fear of mental turmoil, the fear of knowledge, the fear of the object [of the senses], and the fear of conscience. Among them, “because of birth, fear is terrible” and so on, is called the fear of mental turmoil. “They, having heard the Blessed One's teaching of the Dhamma, mostly attain fear, urgency, and terror,” thus it has come, is called the fear of knowledge. “Surely, this dreadful thing is coming,” is called the fear of the object [of the senses] as stated there.

“They praise the timid, for there is no bravery there;

For the good do not commit evil out of fear.”

This is called the fear of conscience. Among them, here, the fear of mental turmoil had occurred, is the meaning. 'Stiffness' means the state of being stiff. It means the shaking of the whole body. 'The hair standing on end' means the raising of the hair, the hairs standing upright. This raising of the hair occurs, at the time of the arising of joy during the hearing of the Dhamma and so on, due to joy also. For those of a timid nature, at the sight of striking demons and so on, it is due to fear also. Here, it should be understood as the hair standing on end due to fear.

Why, then, was he afraid? Some say it was due to the darkness. It is said that in Rājagaha there were thirty-two main gates and sixty-four minor gates. Jīvaka's mango grove was between the rampart and Gijjhakūṭa. He went out through the eastern gate and entered the shadow of the mountain. There, the moon was obscured by the peak of the mountain, and there was darkness due to the shadow of the mountain and the shadow of the trees. But that is not the reason. For at that time, there was no limit to even a hundred thousand torches.

But he was afraid because of the silence, having a suspicion about Jīvaka. It is said that Jīvaka had informed him from the upper terrace itself: "Great king, the Blessed One desires silence; one should approach in silence." Therefore, the king stopped the sound of musical instruments. The musical instruments were only held, and without uttering even a loud word, they went with hand gestures. Even the sound of someone sneezing was not heard in the mango grove. And kings are delighted by sounds. He, on account of that silence, became anxious and developed a suspicion about Jīvaka also. "This Jīvaka said to me, 'There are twelve hundred and fifty monks in my mango grove.' And here, not even the sound of sneezing is heard. I think it is untrue. Having deceived me and led me out of the city, he wants to hand me over to the army ahead, seize me, and raise the royal parasol for himself. For he possesses the strength of five elephants. And he is walking not far from me, and there is not even one man with a weapon near me. Alas, what misfortune for me!" Having thus been afraid, he was not even able to pretend not to be afraid. He made his state of fear evident to him. Therefore, it is said, "Then the king… no sound." There, 'friend' is an address to a companion, it means, 'Do you, friend...?' 'You are not deceiving me' means, 'Are you not misleading me by saying that something is there when it is not?' 'Sound' means the sound of conversation.

"Do not be afraid, great king," Jīvaka thought, "This king does not know me, that 'This one does not take the life of another.' If I do not reassure him, he might perish." Having firmly reassured him, saying, "Do not be afraid, great king," he said, "Not you, O Deva," and so on. 'Advance' means go forward, facing [him], enter, is the meaning. But as it was said only once, it was not firm, so he said it twice, urging him on. "These lamps are burning in the assembly hall, great king. An army of thieves does not stand with lamps lit, and these lamps are burning in the assembly hall. Go, great king, with the knowledge of these lamps," he says.

The Description of the Question about the Fruits of the Ascetic Life

160. 'The ground of the elephant' means where it is possible to go mounted on an elephant, this is called the ground of the elephant. 'Having dismounted from the elephants' means having descended from the elephant at the outer gatehouse of the monastery. But as soon as he stood on the ground, the Blessed One's radiance enveloped the king's body. Then, at once, sweat broke out from his whole body, and his clothes became as if they needed to be squeezed and removed. Remembering his offense, great fear arose. Unable to go directly to the Blessed One, he took Jīvaka by the hand and, as if wandering around the monastery grounds, said, "This, friend Jīvaka, is well done by you, this is well done," praising the monastery, he gradually approached the door of the assembly hall, he arrived, is the meaning.

"But where, friend?" Why did he ask? Some say, "Not knowing." It is said that in his youth, he had come with his father and seen the Blessed One before. But later, due to association with bad friends, having killed his father, sent assassins, released Dhanapāla, and become a great offender, he had not come into the presence of the Blessed One, so he asked, not recognizing him. That is not the reason. For the Blessed One, possessing the excellent marks and adorned with minor characteristics, illuminating the entire monastery with six-colored rays, like the full moon surrounded by a host of stars, was seated in the middle of the assembly hall, surrounded by a host of monks. Who would not know him? But he asks this due to his lordly demeanor. This is the nature of royal families, that even knowing, they ask as if not knowing. But Jīvaka, having heard that, thought: 'This king, standing on the earth, asks, "Where is the earth?" Looking at the sky, he asks, "Where are the sun and moon?" Standing at the foot of Sineru, he asks, "Where is Sineru?" Standing in front of the Ten-Powered One, he asks, "Where is the Blessed One?" I will show him the Blessed One.' Having thought thus, he made a gesture of salutation towards the Blessed One and said, "This, great king," and so on. 'Having taken the lead' means having been surrounded and seated, he sat in front.

161. 'He approached the Blessed One' means he went where the Blessed One was, he approached the Blessed One, is the meaning. 'He stood to one side' means, without disturbing the Blessed One or the Sangha of monks, in a place suitable for him to stand, he saluted the Blessed One and stood alone. 'Silent, silent' means, wherever he looked, it was silent, is the meaning. For there, not even one monk made any hand gesture, foot gesture, or sound of sneezing. Not even one monk looked at the king or the royal retinue, adorned with all ornaments, standing facing the Blessed One. All were seated, looking only at the Blessed One.

The king, pleased with their composure, looking again and again at the Sangha of monks, whose senses were calmed like a clear lake free from mud, uttered an exultation. Here, 'by this' means, by that composure of body, speech, and mind by which the Sangha of monks is calmed, he shows, 'by this composure.' There, 'Oh, may my son, having gone forth, become as calm as these monks,' he did not say this with reference to this. But, pleased at seeing the Sangha of monks, he remembered his son. For it is the nature of the world to remember dear relatives, friends, and so on when seeing something rare or wonderful that has been obtained. Thus, seeing the Sangha of monks and remembering his son, he said this.

Moreover, having a suspicion about his son, desiring his composure, he said this. Thus it occurred to him: "My son will ask, 'My father is young. Where is my grandfather?' Having heard, 'He was killed by your father,' he will think, 'I too will kill my father and rule.' Thus, having a suspicion about his son, desiring his composure, he said this. Although he said this, his son will indeed kill him. For in that lineage, the killing of the father has gone through five generations. Ajātasattu killed Bimbisāra, Udaya killed Ajātasattu. His son, named Mahāmuṇḍika, killed Udaya. His son, named Anuruddha, killed Mahāmuṇḍika. His son, named Nāgadāsa, killed Anuruddha. But the people of the country, being angry, killed Nāgadāsa, saying, "These are kings who destroy the lineage, what is the use of them?"

Why did he speak thus, saying, “Have you come?” It is said that the Blessed One, even before the king had uttered a word, reflected, “This king has come and remained silent and still. What, indeed, could he be thinking?” Then, knowing his thought, he thought, “This king, unable to converse with me, looked over the Order of monks and remembered his son. But, while I remain silent, he will not be able to say anything. Let me therefore engage him in conversation.” Therefore, after the king's words, he said, “Have you come, great king, according to your affection?” The meaning is, “Great king, just as water that has risen in a high place flows towards the low ground, even so have you, looking upon the Order of monks, gone towards that to which affection leads you.”

Then this occurred to the king, “O, how astonishing are the virtues of the Buddhas! There is no one like me who has done wrong to the Blessed One. I have killed his chief attendant, accepted Devadatta's words, and dispatched assassins. Nāḷāgiri was released. Because of me, Devadatta hurled a rock. Yet the face of the Ten-Powered One, who speaks to me who has commited such grave offenses, is not distressed. Truly, the Blessed One is well-established in five ways, with characteristics of equanimity. Abandoning such a Teacher, we shall not seek outside.” Being delighted, he addressed the Blessed One, saying, "Dear to me, venerable sir," and so forth.

162.Having saluted the Order of monks with joined palms, it is said that this is what he thought: "Having paid respects to the Blessed One and having gone from here to there and having paid respects to the Order of monks, the Blessed One has to be turned his back on, and also this would be a lack of respect. For even by paying respects to the prince after paying respects to the king, a lack of respect is done to the king.” Therefore, having paid homage to the Blessed One, while standing in the same place he saluted the Order of monks with joined palms and sat down to one side. *Kañcideva desa*nti means a certain place.

Then the Blessed One, giving rise to his eagerness in asking questions, said, "Ask, great king, whatever you wish." The meaning is, "Ask if you wish; there is no burden for me in answering questions." Or, “Ask what you desire, I will resolve all of it for you,” he offered the all-knowing invitation, which is uncommon for individual-awakened ones and for chief and great disciples of a fully enlightened one. They do not say, “Whatever you wish.” They say, “We will know after hearing.” But the Buddhas say, “Ask, friend, whatever you wish,” (Saṃyutta Nikāya 1.237) or “Ask, great king, whatever you wish”, or, “Ask me, Vāsava, any question, whatsoever you desire in your mind; Of each and every question of yours, I will make an end for you.” (Dīgha Nikāya 2.356) Or, “Therefore, you, monk, sitting on your own seat, ask whatever you wish, or, “Both of Bāvari and of yourself, all doubts of everyone; Having received the opportunity, ask, whatever you desire in your mind.” (Sutta Nipāta 1036). Or, “Ask me, Sabhiya, any question, whatever you desire in your mind; Of each and every question of yours, I will make an end for you.” (Sutta Nipāta 517).

To those various yakkhas, kings, devas, ascetics, brahmins, and wanderers, they extend the all-knowing invitation. And it is not astonishing that the Blessed One, having attained the Buddha-ground, should extend this invitation. He, while standing on the ground of partial knowledge, in the Bodhisattva stage, "Koṇḍañña, explain the questions; The sages of good form are asking you. Koṇḍañña, this is the way among humans; That what comes to the elders is a burden.” (Jātaka 2.17.60) Thus, for the sake of Sakka and others, when asked by the sages, “Let the noble ones, having the opportunity, ask, Whatever question is desired in the mind; For I will explain that very thing to you, Having known by myself this world and the next.” (Jātaka 2.17.61). This was at the time of Sarabhaṅga. And in the Sambhava Jātaka, having wandered three times through the entire Jambudīpa and not finding one who could put an end to questions, after a long time, when a brahmin asked a question and gave him the opportunity, a seven-year-old by birth, playing with dust on the road, sitting cross-legged in the middle of the street, he uttered “Indeed, I will tell you, just as a skillful one would; And the king knows it, whether he does it or not.” (Jātaka 1.16.172). He extended the all-knowing invitation.

163. Thus, when the Blessed One had extended the all-knowing invitation, the delighted king, asking a question, said, “Just as, venerable sir, these,” and so forth. Here, craft *sippa* itself is the sphere of craft *sippāyatana*. Many spheres of craft *Puthusippāyatanāni* means many crafts. “Such as” – what, then, are they? With “elephant riders,” and so forth, he indicates those who live by relying on that very craft. For this is his meaning: “Just as for these craft-livelihood men, the visible fruit of craft is evident in dependence on that very craft, can a visible fruit of the ascetic life be made known in the same way?” Therefore, having brought up the spheres of craft, he shows those who live by crafts.

There, by “elephant riders” and the rest, he indicates all elephant trainers, elephant doctors, elephant keepers, and so forth. By “horse riders,” all horse trainers, horse doctors, horse keepers, and so forth. By “charioteers,” all chariot trainers, chariot warriors, chariot guards, and so forth. By “archers,” archery teachers, and bowmen. By “standard-bearers”, those who go in front in battle holding the victory banner. *Calakāti* means those who arrange troop formations, such as, "Here should be the king's place, here that of such-and-such great minister." *Piṇḍadāyakāti* means the audacious, great warriors. It is said that they enter the enemy army and sever the enemy's head like a lump *piṇḍa*, leaping up and going out. Or, it is the name for those who, in the midst of battle, take the bowls of food for the warriors and serve them. *Uggārājaputtāti* means the sons of kings who frequent battles with great ferocity. *Pakkhandinoti*, those who, having said, "Whose head or weapon shall we bring?" and having been told, "So-and-so's," rush into battle and bring that very thing, are called *pakkhandino* because they rush *pakkhandanti*. *Mahānāgāti* means *mahānāgas* like *mahānāgas*, this is an epithet for those warriors, be they on elephants or other mounts, who do not retreat when facing those coming against them. *Sūrāti* means those who are completely heroic, those who are able to cross the ocean even with their shields and armor. *Cammayodhinoti* means those who fight either wearing leather armor or taking up a shield that protects them from arrows. *Dāsikaputtāti* means the household slave warriors with strong affection. *Āḷārikāti* means those who prepare pastries. *Kappakāti* means those who shave. *Nhāpakāti* means those who bathe others. *Sūdāti* means those who prepare food. *Mālākārādayo* (garland-makers and so on) are well known. *Gaṇakāti* means those who recite texts without errors. *Muddikāti* means those who make a living by reckoning with finger gestures. Or whatever other *Yāni vā panaññānipī* means crafts of workers in metal, ivory, artists, and so forth. *Evaṃgatānīti* means those that proceed thus. They, in this very life *Te diṭṭheva dhamme*ti, those elephant riders and others, showing those many spheres of craft and receiving great wealth from the royal family, enjoy the visible fruit of craft. *Sukhentīti* means they make happy. *Pīṇentīti* means they make them replete with strength and power. Among those such as ‘leading upwards’, because of bringing about fruit above, there is something whose peak is upward, thus it is *uddhaggikā*. It deserves heaven, thus it is *sovaggikā*. Its ripening is pleasant, thus it is *sukhavipākā*. It well leads to and brings about the ten qualities known as excellent form, sound, smell, taste, touch, lifespan, beauty, happiness, fame, and dominion, thus it is *saggasaṃvattanikā*. Such donation he establishes for righteous giving. Here *sāmaññaphala*nti, in the ultimate sense, the path is asceticism *sāmañña*. The noble fruit is the fruit of asceticism *sāmaññaphala*. As he said, “And what, monks, is asceticism? This very noble eightfold path. That is to say, right view… right concentration. This is called, monks, asceticism. And what, monks, are the fruits of asceticism? The fruit of stream-entry… the fruit of Arahantship” (Saṃyutta Nikāya 5.35). This, this king does not know. But he asks with reference to the simile of the slave and the farmer that comes later.

Then the Blessed One, without answering the question, thought – “These many disciples of other sects and royal ministers have come here. If I were to explain both the disadvantageous and the advantageous aspects, they will complain, ‘The ascetic Gotama, from the time of his arrival, has spoken of the noisy disputes among ascetics with great effort of our king, who has come here.’. They will not listen attentively to the Dhamma, but if the king speaks, they will not be able to complain, they will follow the king. For the world follows those in authority. ‘Let me make it the king's responsibility,’ I will make it the king's responsibility,” so he said, “Do you recall...?” and so on.

164. Herein, *do you recall* means do you remember. And this word "no" should be connected with the word "asked" that follows. For this is what is said – “Great king, have you asked this question to other ascetics and brahmins? And do you recall having asked them, is it not forgotten by you?” *If it is not burdensome for you*, means if it is not difficult for you to speak here as they explained it to you, if there is no discomfort, then speak. *It is not, reverend Sir* - what does he mean by this? It is difficult to speak in the presence of those resembling the wise, as they find fault with every word, every syllable. But the truly wise, having heard the discourse, praise what is well-spoken, and whatever words, meanings, and expressions are contradictory in ill-spoken (speech), they correct them. And there is no one truly wise like the Blessed One. Therefore, he said – "It is not burdensome for me, reverend Sir; where the Blessed One is seated, or one like the Blessed One.”

Description of Pūraṇa Kassapa’s Doctrine

165.*On one occasion*, means on one occasion here I (was). *Having exchanged friendly greetings and courteous talk*, means having completed the conversation that causes friendliness and is worth remembering.

166. In the phrases “*To one who acts, O great king, to one who causes to act*” and so on, *to one who acts* means to one who acts with his own hand. *To one who causes to act* means to one causing (another) to act by command. *To one who cuts off* means to one who cuts off the hands and other (limbs) of others. *To one who torments*, means to one who torments others with a stick. *To one who causes grief*, means to one who causes grief by taking away the possessions of another, and so on. *To one who causes to grieve*, means, to one who makes grief, and to one who causing others to make it. *To one who wearies*, means, to one who wearies oneself and also causing others to weary by depriving (them) of food, binding (them), and imprisoning (them). *To one who trembles and causes to tremble*, means one who trembles himself while making others tremble, and also to one who makes others tremble. *To one who kills a living being*, means, to one who kills a living being and to one who causes to kill. Thus, in all cases, the meaning should be understood according to the cause and the effect.

*A breach*, means a breach in a house. *Plunder*, means a great robbery. *Robbing a single house*, means encircling and looting just one house. *Lying in wait*, means standing on the road in order to seize those who come and go. *To one who acts, no evil is done*, means that even if one acts with the intention, ‘I am doing some evil,’ no evil is done, there is no evil. But beings are of the perception, ‘I am doing evil.’, he shows. *With a disc with a razor-sharp edge*, means with a razor-wheel, or with an edge similar to the edge of a razor. *A single mass of flesh*, means a single heap of flesh. *A heap*, is another word for the same thing. *Because of that*, means because of making a single mass of flesh.

*On the south bank* - the people on the south bank are harsh and cruel; referring to them, he says, ‘*killing*’ and so on. On the north bank, the beings are faithful, devoted, admirers of the Buddha, admirers of the Dhamma, admirers of the Saṅgha; referring to them, he says, ‘*giving*’ and so on. Therein, *sacrificing* means performing a great sacrifice. *By restraint*, means by restraint of the senses or by the Uposatha observance. *By taming*, means by taming through moral conduct. *By speaking truth*, means by true speech. *Merit*, means coming, arising, the meaning is. In every way, he denies the very act of evil and merit.

He speaks as if asked about a mango, he explains about a breadfruit, as if he has been asked, ‘What is a mango like?’ or ‘What are the trunk, leaves, flowers, and fruits of a mango like?’, he replies, ‘Such is a breadfruit’ or ‘Such are the trunk, leaves, flowers, and fruits of the breadfruit.’ *In the conquered realm*, means in the region where his command prevails. *Annoyed*, means to be harassed. *Without delighting*, means without praising, saying, ‘Good, good.’. *Without rejecting*, means without refuting, saying, ‘You have spoken foolishly and wrongly.’. *Not grasping*, means not grasping it as essential. *Without overturning*, means not establishing in the heart that ‘this is the escape, this is the highest truth’ based on the essence. But he understood and overturned the expression.

Description of Makkhali Gosāla’s Doctrine

167-169. In the doctrine of Makkhali, *cause* is just a synonym for "reason;" by both, he rejects the existing cause of defilement, such as evil conduct of the body, and the cause of purification, such as good conduct of the body. *Self-causation*, is self-causation. He also rejects that by which beings, through action done by themselves, attain to the state of a god, the state of Māra, the state of Brahmā, the enlightenment of a disciple, the enlightenment of a Paccekabuddha, and omniscience. By the second term, he rejects that by which, relying on the advice and instruction of another, the remaining people, apart from the great being, attain to human fortune and so forth, up to Arahantship; that is the action of another. Thus, this fool strikes a blow at the Wheel of the Conqueror. *There is no action of a person*, by which action of a person, beings attain the aforementioned attainments, that too he rejects. *There is no power*, that power by which beings, established in their own strength, exert effort and attain those attainments, that power he rejects. *There is no effort* and so on, are all synonyms for the action of a person. But they are mentioned separately to reject the utterance that occurs as, ‘This is by our effort, this is by human strength, this is by human prowess.’.

*All beings*, means he includes all without exception, such as camels, oxen, and donkeys. *All living creatures*, he speaks referring to beings with one sense faculty, beings with two sense faculties, and so on. *All existences*, he speaks referring to beings in egg-shells, wombs, and moisture. *All lives*, he speaks referring to barley, wheat, and so on. For in them, he perceives life because of their ability to sprout. *Without control, without power, without effort*, means they have no control, power, or effort of their own. *Determined by destiny, association, and nature*, here, *destiny* means determined. *Association*, means the going here and there of the six types of individuals. *Nature*, means inherent nature. Thus, they are transformed, having attained various forms, by destiny, association, and nature. Whoever is to become whatever way, he becomes just that way. Whoever is not to become, he does not become, he shows. *In six types of individual*, means abiding in just six types of individuals, they experience pleasure and pain. There is no other ground for pleasure and pain, he shows.

*One million and four hundred thousand chief wombs*, means one million and four hundred thousand supreme wombs, and sixty-six hundred others. *And five hundred types of kamma*, means five hundred types of kamma. He merely shows his view, which is meaningless, based on mere reasoning. *Five types of kamma and three types of kamma*, and so on, the same method applies. But some say – “*Five types of kamma* he speaks of, referring to the five sense faculties. *Three* he speaks of, referring to body-kamma and so on.” But here, his view is that body-kamma and speech-kamma are kamma, and mind-kamma is half-kamma. *Sixty-two paths*, means he speaks of sixty-two paths. *Sixty-two intermediate aeons*, means in one aeon, there are sixty-four intermediate aeons. But he, not knowing the other two, says thus.

*Six classes of individuals*, means he speaks of these six classes of individuals: the black class, the blue class, the red class, the yellow class, the white class, and the supremely white class. Here, the butcher of sheep, the fowler, the hunter, the pig-killer, the trapper, the fisherman, the thief, the executioner, the jailer, and whoever else engages in cruel activities, this he calls *the black class* (A.VI.57). He calls the monks *the blue class*; they supposedly eat having put thorns in the four requisites. “Monks have a thorny livelihood” (A.VI.57) is his very text. Or, he says that there are certain ascetics called those with a thorny livelihood. He says that the Nigaṇṭhas, with one cloth, are *the red class*. These are supposedly whiter than the previous two. The householders dressed in white, disciples of the naked ones, he calls *the yellow class*. Thus, he makes his own donors of requisites superior to even the Nigaṇṭhas. He says that the Ājīvakas and the Ājīvaka women are *the white class*. They are supposedly whiter than the previous four. Nanda, Vaccha, Kisa, Saṅkiccha, and Makkhali Gosāla, he calls *the supremely white class* (A.VI.57). They are supposedly whiter than all.

The eight stages of human life, that is to say: the stage of infancy, the stage of play, the stage of establishing steps, the stage of going straight, the stage of learning, the stage of asceticism, the stage of conquering, and the stage of wisdom. Therein, from the day of birth up to seven days, because of coming out from a narrow place, beings are feeble, confused; this is called the stage of infancy. Those who have come from a bad bourn, they constantly cry and wail, while those who have come from a good bourn, recalling that, laugh; this is called the stage of play. Taking hold of the hand or foot, or the bed or the seat, of the mother or father, placing the foot on the ground is called the stage of establishing steps. When one is capable of walking with steady steps, it is called the stage of going straight. When one is learning skills, it is called the stage of learning. When one renounces home and goes forth, it is called the stage of asceticism. When one serves a teacher and comes to know, it is called the stage of conquering. The ascetic who has no possessions is a conqueror, he says nothing; thus, the stage of a possessionless ascetic is called the stage of wisdom.

Fifty-nine less one are the hundreds of livelihood of the naked ascetics. Hundreds of wanderers means hundreds of renunciations of wanderers. Hundreds of abodes of serpents means hundreds of serpent-circles. Twenty hundreds of faculties means twenty hundreds of faculties. Thirty hundreds of hells means thirty hundreds of hells. ‘Dust-elements’ means places covered in dust, referring to the back of the hand, the back of the foot, and so on. Seven conscious gestations, referring to goats, cattle, donkeys, sheep, wild animals, pigs, and buffaloes. Seven unconscious gestations, referring to rice, barley, wheat, millet, panic seeds, and wild rice. Gestations with knots, referring to those born from knots, like sugar-cane, bamboo, reeds and so on. Seven gods means many gods. But he says seven. Humans also are infinite, but he says seven. Seven ghouls means that ghouls are huge, he says seven. Lakes means the great lakes, taking into account the Kannamunda, Rathakara, Anotatta, Sihappapata, Chaddanta, Mandakini, and Kunalada.

Knots means nodes. Falls means great falls. Hundreds of falls means hundreds of small falls. Dreams means great dreams. Hundreds of dreams means hundreds of small dreams. Great aeons means the great aeons. Therein, taking a single drop of water with the tip of a blade of kusa grass every hundred years from each great lake, when those lakes are emptied seven times, that is one great aeon, he says. After eliminating eighty-four hundred thousand of such great aeons, both fools and the wise make an end of suffering; this is his view. It is said that even a wise one cannot be purified in the meantime. And a fool does not go beyond that.

'By morality' means either by the morality of a naked ascetic or by any other kind of morality. ‘By practice’ means by a similar practice. ‘By austerity’ means by a deed of austerity. ‘Ripening the unripe’ means he who purifies himself in the meantime thinking, “I am wise”. He who goes beyond the stated measure of time thinking, “I am a fool”, repeatedly afflicts that which is ripe until its destruction. ‘Thus there is not’ means thus it does not exist. He indicates that both of these cannot be done. ‘Measured by the bushel’ means as if measured by a bushel. ‘Pleasure and pain’ means pleasure and pain. ‘Limited’ means having an end made by the stated measure of time. ‘There is no decrease or increase’ means there are no decreases or increases. The meaning is that the cycle of rebirth does not decrease for the wise, nor does it increase for the fool. ‘Exaltation and degradation’ are synonyms for decrease and increase.

Now, explaining that meaning by a simile, he begins, “Just as, for example…”. Therein, ‘a ball of thread’ means a ball of thread made by winding. ‘It unravels as it rolls’ means that when thrown while standing on a mountain or the top of a tree, it unravels according to the length of the thread; when the thread is finished, it stops there, it does not go on. In the same way, he shows that it does not go beyond the stated time.

The Explanation of the View of Ajita Kesakambali

170-172. In the view of Ajita, ‘there is nothing given’ refers to the absence of the fruit of giving. ‘Sacrifice’ means great sacrifice. ‘Offering’ refers to gifts and honors. He rejects both of those also, referring to the absence of fruit. ‘Of good and bad deeds’ means of good and bad deeds, the meaning is of wholesome and unwholesome. ‘Fruit, result’ means that which is called fruit or result, that does not exist, he says. ‘There is not this world’ means for one abiding in the other world, this world does not exist; ‘there is not the other world’ means even for one abiding in this world, the other world does not exist; he shows that all are annihilated in their respective places. ‘There is no mother, there is no father’ means that he speaks on account of the absence of fruit of right or wrong practice towards them. ‘There are no spontaneously born beings’ means that there are no beings who arise after deceasing, he says.

‘Consisting of the four great elements’ means made up of the four great elements. ‘Earth to the earth-group’ means the internal earth-element to the external earth-element. ‘Follows’ means goes after. ‘Goes to’ is a synonym for that. The meaning is also, 'goes along'. He shows by both that it goes to, it approaches. The same method applies to water and the others. ‘The faculties’ means the six faculties, including the mind, enter space. ‘Fifth with the bier’ means the fifth with the bed on which one lies, meaning both the bed and the four men standing holding the four legs of the bed. ‘As far as the cremation ground’ means up to the charnel ground. ‘Traces’ means the traces of virtue or non-virtue that occur in the manner of “This one was virtuous, this one was immoral”, and so on; or, here the traces are considered to be the body itself. ‘Become dove-colored’ means they become the color of a dove, the meaning is the color of a pigeon’s wings. ‘Turn to ashes’ means they end in ashes; this is indeed the reading. ‘Offerings’ means all that given as gifts, oblations, and honors, all that ends only in ashes; beyond that, it does not go on being the giver of fruit, is the meaning. ‘Declared by the givers’ means declared by foolish men who are givers. This is what is said – ‘this giving is declared by fools, by the unintelligent, not by the wise. Fools give, the wise receive’, he shows.

Therein, Purana, saying, “to one who acts, no evil is done”, refutes action. Ajita, saying, “with the breakup of the body, one is annihilated”, refutes result. Makkhali, saying, “there is no cause”, refutes both. Therein, even by refuting action, result is refuted; even by refuting result, action is refuted. Thus, all these, in essence, are refuters of both, proponents of the doctrine of no cause, the doctrine of inaction, and the doctrine of nothingness.

Those who, having taken up their views, sit and recite and investigate in the night quarters or day quarters, for them, in that object, “to one who acts, no evil is done, there is no cause, there is no condition, one is annihilated when dead”, wrong mindfulness is established, the mind becomes one-pointed, impulsions impel, in the first impulsion there are those who can be treated, so too in the second and others, in the seventh even those of the Buddhas cannot be treated, those who do not turn back, are like a terrible thorn. Therein, some fall into one view, some into two, some into three, even if one falls into one, or into two or three, one is indeed a person of fixed wrong view; one has attained the obstruction of the path to heaven and the obstruction of the path to liberation, one is incapable of going to heaven immediately after that existence, much less liberation. A being named Vatthakhanu is a guardian of the earth, mostly there is no arising from such an existence. “Therefore, a wise man seeking prosperity, Should completely avoid evil people, Like a venomous serpent;” The Explanation of the View of Pakudha Kaccayana

173-175. In the view of Pakudha, ‘unmade’ means not made. ‘Of unmade design’ means of a design not made. The meaning is that they are not caused by anyone, even by saying, ‘Do it thus’. ‘Not created’ means not created even by magical power. ‘Not creators’ means not causing creation; some say the word is ‘not to be created’, but that is not found in the text or in the commentary. The three words ‘barren’ and the rest have the stated meaning. ‘They do not move’ means they do not tremble because they are standing like a post of a boundary marker. ‘They do not change’ means they do not abandon their nature. ‘They do not harm one another’ means they do not injure one another. ‘They are not able’ means they are not capable. In ‘earth-body’ and so on, earth itself is the earth-body, or a mass of earth. ‘Therein’ means among those seven bodies including the living being. ‘Of the seven bodies’ means that just as a weapon struck on a pile of lentils and so forth enters between the lentils and so forth, in the same way, the weapon enters through the gap, through the opening, between the seven bodies. Therein, he shows that when I deprive this one of life, it is only a mere perception.

The Explanation of the View of Nigantha Nataputta

176-178. In the view of Nigantha Nātaputta, "restrained by the fourfold restraint" means restrained by a restraint consisting of four parts. "Warded off all water" means using all water that has been warded off, that is, rejected all cold water. For he has the perception of living beings in cold water, therefore he does not use it. "Endowed with the warding off all" means endowed with the warding off all evil. "Cleansed by the warding off all" means having evil cleansed by the warding off all evil. "Pervaded by the warding off all" means pervaded by the warding off all evil. "With a gone mind" means a mind that has reached its culmination. "With a controlled mind" means a well-restrained mind. "With a steadfast mind" means a well-established mind. In this view, there is something aligned with the teaching, but because of the impurity of the view, it has become entirely a wrong view.

Exposition of the View of Sañjaya Belatthaputta

179-181. The view of Sañjaya is explained in the same way as mentioned in the section on indecisiveness.

Exposition of the First Immediate Fruit of the Ascetic Life

182. "So I, venerable sir", means "So I, venerable sir, like one not obtaining oil by pressing sand, not finding essence in the views of sectarians, I ask the Blessed One".

183. "As it pleases you" means as it is agreeable to you. "A slave" means one of these: born in the house, bought with wealth, brought as a captive, come of his own will, or from fear. "A worker" means one who is not lazy, and is accustomed to work. "Rising up first upon seeing from afar," means the one who rises first. Thus risen, he arranges the seat for the master, performs the necessary duties such as washing the feet, and afterward sits down, that is, taking a seat. Rising earlier means "Rising up first" even before the master has arisen from bed. He rises early in the morning, performs all the duties until the master goes to sleep at night, and then lies down, makes the bed, meaning he lies down last. "What shall I do, what shall I do?" thus attending to what needs to be done, that is the one attentive to what needs to be done. He performs what is agreeable means "performing agreeable action". He speaks only what is pleasing means "speaking pleasing words". He looks up at the master’s joyful and delighted face, meaning, "one looking to the face".

"He might think god," means like a god. "So may I be like him, if I were to make merits," meaning, so may I be like him, if I were to make merits. "So may he be" is another reading, the meaning is the same. "If I were to give a gift, I could not give for a lifetime even a hundredth part of what the king gives in one day" indicates the intention to make an effort in renunciation.

"Restrained in body" means, being closed in body, blocking the doorway for the entrance of the unwholesome, this is the meaning. The same method applies to the remaining two terms. "The highest goal is food and clothing" means that the highest goal is food and clothing; having abandoned the search for that, and being content with the foremost frugality, this is the meaning. "Delighting in seclusion" means, "physical seclusion for those dwelling in seclusion, mental seclusion for those delighting in renunciation, seclusion from attachments for those who have attained the highest purity and are unattached, who have gone beyond formations;" thus, he delights in these three kinds of seclusion; abandoning association with the group, he dwells alone physically; abandoning the association with mental defilements, he dwells alone by means of the eight attainments; or entering into the attainment of fruition or the attainment of cessation, he dwells having attained Nibbana, this is the meaning. *Yagghe* is a particle in the sense of urging.

184. "We might invite him to a seat" means, shaking the seat where he is seated, we might say, "sit here". "We might invite him further" means, we might invite him by offering. Here there are two kinds of offering: by speech and by body. Saying, "At any time you desire, tell us what you need of robes and so on," is inviting by offering through speech. Recognizing the need for robes, and giving them, saying "Take these," is inviting by offering through body. "We might invite him further," he said, referring to both of these. And here, "medicinal requisites for the sick" means any suitable medicine for the sick. The meaning of the words has been stated in the Path of Purification. "Protection, shelter, and guard," means the guard which is known as protection and as shelter. This is not established as righteous by placing armed men. Rather, it is established as righteous when wood-gatherers, leaf-gatherers, and others do not enter the monastery at the wrong time, and when hunters and others do not take deer or fish within the boundaries of the monastery; he said, "righteous," referring to this.

185. "If it is so" means, if your slave were to receive from you such things as salutation. "If it is so." "Certainly" is a word of affirmation. Saying, "first," he reveals the existence of something else. And therefore the king said, "But, venerable sir, is there any other?" and so on.

Exposition of the Second Immediate Fruit of the Ascetic Life

186-188. "He ploughs" means a ploughman. "Master of the house," the eldest in a single household, means a householder. "He pays the tax known as tribute" means a taxpayer. "He increases the heap of grain and the heap of wealth" means a heap-increaser.

"Little" means even a small amount, at least the measure of a *nāḷi* of rice. "Mass of possessions" means a heap of possessions. "Great" means large or abundant. He said both to show that just as it is difficult to renounce great possessions, so also it is with little. But in the case of the slave, since the slave is not independent of himself, much less of possessions. Whatever wealth he has belongs to his masters, therefore the mention of possessions is not made. Relatives and kinsmen are the circle of relatives.

Exposition of the More Excellent Fruit of the Ascetic Life

189. "But, venerable sir, is there any other visible in this very life" was not said here as "in this very manner." Why is that? Because if it were said "in this very manner", the Blessed One would be able to show the fruits of the ascetic life by such similes all night and day, or even more. Although there is no limit to hearing the words of the Blessed One, he thought that the meaning would be similar, and asking for a further distinction, without saying "in this very manner," he said "more excellent and more sublime." Here, "more excellent" means more agreeable, more superior, that is the meaning. "More sublime" means more excellent. "Therefore" is a particle in the sense of urging. Urging him to listen, he said this. "Listen" means, listen to the fruit of the ascetic life, which is more excellent and more sublime.

"Attend carefully" here, "carefully," "well," these are synonymous. This word "well" is seen in entreaty, acceptance, approval, beauty, strengthening, and so on. "Venerable sir, may the Blessed One teach me the Dhamma in brief," and so on, it is seen in entreaty. "It is well, venerable sir," and so on, the monk, having rejoiced in and अनुमोदित the Blessed One's words, in acceptance. "Well done, well done, Sariputta," and so on, in approval. "The king who delights in Dhamma is well, a man of wisdom is well; Well is the one who does not betray friends, and the non-doing of evil is pleasant."

And so on, in beauty. "Therefore, Brahmin, listen, attend carefully," and so on, the word "carefully" alone is used in strengthening, it is also said to be a command. Here also, it should be understood in the sense of strengthening and command. It also applies to beauty. In the sense of strengthening, "Listen to this Dhamma firmly," grasping it well. In the sense of command, "Listen by my command." In the sense of beauty, "Listen to this beautiful, auspicious Dhamma," thus it is revealed.

"Attend" means contemplate, attend, that is the meaning; listen with an undistracted mind, take it to heart, that is the intention. Moreover, here, "listen" is the prevention of the distraction of the ear faculty. "Attend carefully" is the prevention of the distraction of the mind faculty by the directive of strengthening in attention. The former is the prevention of grasping distorted letters, the latter is the prevention of grasping distorted meanings. By the former, he directs to the hearing of the Dhamma, by the latter, to the retention, investigation, and so on of the Dhammas heard. By the former, he reveals that this Dhamma has letters, therefore it should be heard. By the latter, it is established, therefore it should be carefully attended to. Or, connecting the word "carefully" with both terms, "because this Dhamma is profound in Dhamma and profound in teaching, therefore listen carefully; because it is profound in meaning and profound in penetration, therefore attend carefully," thus the connection should be understood. "I will speak" means, "Great King, I will speak in detail the teaching of the fruits of the ascetic life, which I have promised." For "I will teach" is a brief exposition. "I will speak" is a detailed exposition. Therefore, the venerable Vangisa said: "He teaches in brief, and he speaks in detail; Like a myna's call, he utters his insight." Thus spoken, becoming encouraged, "So be it, venerable sir," the king of Magadha, Ajatasattu, son of Vedehi, accepted the Blessed One's words, received them, that is what is said.

190. Then the Blessed One spoke to him, he spoke this, now what should be said is the entire discourse, beginning with, "Here, O King." Here, the word "here" is a particle indicating place, and it is used in reference to the world in some instances. As he said - "Here, a Tathagata arises in the world." In some instances it is used referring to the Dispensation, as he said - "Here, monks, is the first recluse, here the second recluse." In some instances, referring to occasion. As he said -

"Right here, while dwelling, having become divine;

My lifespan has been renewed, know this, sir."

In some instances, it is merely for the completion of a sentence. As he said "Here, monks, I have eaten, having been satisfied." But here, it should be understood as referring to the world. "O King" - thus he addresses him again as "O King", in order to teach the teaching as promised. This is what is said - "O King, here in this world, a Tathagata arises, an Arahant... a Buddha, a Blessed One." There, the word "Tathagata" was mentioned in the Brahmajala Sutta. "Arahant" and the others are explained in detail in the Visuddhimagga. Regarding "arises in the world", here the word 'world' is of three types, namely the world as space, the world of beings, and the world of formations. Here, however, the world of beings is intended. And the Tathagata, while arising in the world of beings, arises not in the deva-world, not in the Brahma-world, but only in the human world. Even in the human world, not in another world-system, but only in this world-system. Even there, not in all places, "To the east is a town named Kajangala, beyond that is Mahasala, beyond that are the border districts, on this side is the middle, to the southeast is a river named Salalavati. Beyond that are the border districts, on this side is the middle; to the south is a town named Setakannika, beyond that are the border districts, on this side is the middle; to the west is a brahmin village named Thuna, beyond that are the border districts, on this side is the middle; to the north is a mountain named Usiraddhaja, beyond that are the border districts, on this side is the middle;" – defined thus, three hundred yojanas in length, two hundred and fifty yojanas in width, nine hundred yojanas in circumference, he arises in the middle region. And not only the Tathagata, but also Private Buddhas, Chief Disciples, eighty great elders, the Buddha's mother, the Buddha's father, the wheel-turning monarch, and other worthy brahmins and householders, all arise in this very place.

There, from the meal of milk-rice given by Sujata until the path of Arahantship, the Tathagata is said to be 'arising'; at the fruit of Arahantship, he is said to have 'arisen'. Or, from the great renunciation until the path of Arahantship. Or, from the Tusita realm until the path of Arahantship. Or, from the feet of Dipankara until the path of Arahantship, he is said to be 'arising'; at the fruit of Arahantship, he is said to have 'arisen'. Here, 'arises' is said in reference to the state of having arisen first of all. This is the meaning here: The Tathagata has arisen in the world.

"He this world", he, the Blessed One, this world. Now, he indicates what is to be said. "With the devas" means "together with the devas", thus "with Mara", "with Brahma", "with recluses and brahmins", "with its progeny", being born is progeny, that progeny. "With devas and humans". Here, by the statement "with the devas", the grasping of the five sense-sphere devas should be understood. By the statement "with Mara", the grasping of the sixth sense-sphere deva. By the statement "with Brahma", the grasping of Brahmas of the Brahma-world and so forth. By the statement "with recluses and brahmins", the grasping of the recluses and brahmins who are adversaries and enemies of the Dispensation, and also the grasping of the recluses and brahmins whose evil is calmed, whose evil is washed away. By the statement "progeny", the grasping of the world of beings. By the statement "with devas and humans", the grasping of conventional devas and the remaining humans. Thus, here, by three terms, the world of beings along with the world as space. By two, by way of progeny, only the world of beings is grasped, this should be understood.

Another method: by the grasping of "with the devas", the formless-sphere deva world is grasped. By the grasping of "with Mara", the six sense-sphere deva worlds. By the grasping of "with Brahma", the Brahma world with form. By the grasping of "with recluses and brahmins" and so forth, by way of the four assemblies or together with the conventional devas, the human world, or the world of all remaining beings.

Moreover, here, by the statement "with the devas," he speaks of the state of realizing the entirety of the world from the highest perspective. Then, for those who had the thought, "Mara is of great power, the lord of the six sense-spheres, Vasavatti; is he also realized by this?" - dispelling their doubt, he says "with Mara." But for those who had the thought, "Brahma is of great power, with one finger he pervades one thousand world-systems with light, with two... with ten fingers he pervades ten thousand world-systems with light. And he experiences the unsurpassed bliss of jhana and attainment, is he also realized?" - dispelling their doubt, he says "with Brahma." Then those who thought, "There are many recluses and brahmins who are adversaries of the Dispensation, are they also realized?" - dispelling their doubt, he says "with recluses and brahmins, the progeny". Thus, having declared the state of realizing the highest of the highest, then taking conventional devas and remaining humans, and declaring the state of realization of the remaining world of beings from the highest perspective, he says "with devas and humans". This is the sequence of meaning here.

But the ancients say: "with the devas" means with the devas and the remaining world. "with Mara" means with Mara and the remaining world. "with Brahma" means with Brahmas and the remaining world. Thus, having included all beings of the three realms in three ways in three terms, then encompassing them with two terms, he says "with recluses and brahmins, the progeny, with devas and humans". Thus, with all five terms, in this way or that, he encompasses just the triple realm.

"He himself, by super-knowledge, having realized, makes it known" - here, "himself" means independently, having become one who does not rely on others. "By super-knowledge" means by super-knowledge, by knowing with higher knowledge, that is the meaning. "Having realized" means having made it প্রত্যক্ষ (pratyaksha, directly perceived), by this, inference and so forth are rejected. "Makes it known" means he teaches, informs, and reveals.

"He teaches the Dhamma, good in the beginning... good in the end"- he, the Blessed One, out of compassion for beings, even abandoning the unsurpassed bliss of seclusion, teaches the Dhamma. And that, whether teaching a little or much, he teaches it only in the manner of being good in the beginning and so on. In the beginning, he teaches it having made it beneficial, pleasant, blameless; also in the middle, also in the end, he teaches it having made it beneficial, pleasant, blameless; this is what is said. Here, there is a beginning, middle, and end of a teaching, and there is of the Dispensation. Of a teaching, even in a four-line verse, the first line is called the beginning, the next two are called the middle, and the last one is called the end. In a discourse with a single connection, the introduction is the beginning, "thus I have heard" is the end, the space between the two is the middle. In a discourse with many connections, the first connection is the beginning, the final connection is the end, in the middle, one or two or many are the middle.

But of the Dispensation, virtue, concentration and insight are called the beginning. And this has been said - "What is the beginning of wholesome states? Virtue that is well-purified and right view." Moreover, "There is, monks, the middle practice realized by the Tathagata"- thus spoken, the noble path is called the middle. Both the fruit and Nibbana are called the end. "For this purpose, brahmin, is this holy life, this is its essence, this is its end", here the fruit is said to be the end. "Indeed, friend Visakha, the holy life is lived immersed in Nibbana, with Nibbana as its final goal, with Nibbana as its end", here Nibbana is said to be the end. Here, the beginning, middle, and end of a teaching are intended. For the Blessed One, when teaching the Dhamma, having shown virtue in the beginning, shows the path in the middle, and Nibbana in the end. Therefore it has been said - "He teaches the Dhamma, good in the beginning, good in the middle, good in the end." Therefore, another speaker of Dhamma, when speaking Dhamma -

"In the beginning, one should show virtue, in the middle, reveal the path;

In the end, Nibbana, this is the structure of a discourse."

Meaningful and well-phrased: For whoever delivers a discourse based on descriptions of such things as gruel, rice, women, and men, does not deliver a meaningful discourse. The Blessed One, however, abandoning such a discourse, delivers a discourse based on the four foundations of mindfulness and so on. Therefore, it is said that he delivers a meaningful discourse. Moreover, the discourse of one who uses a single consonant and so forth, or uses only consonants pronounced without the lips, or with all the clearly articulated and all the nasalized consonants, that is without the full complement of consonants is like the language of the Tamils, Kirātas, Savaras, and other Mlecchas, and is a discourse lacking the full complement of consonants. But the Blessed One— ‘‘The un-aspirated, the aspirated, the long and the short, The heavy, the light, and the nasalized; The connected, the well-defined, and the released, In ten ways is the distinction made by the wisdom of consonants.’’

Without neglecting the ten-fold consonants thus described, having made only the full complement of consonants, he teaches the Dhamma; therefore it is said that he teaches the Dhamma with well-phrased speech. Entirely complete: here the word "entire" is a term for the whole. "Complete" means neither lacking nor excessive. This is what is said: he teaches only what is entirely complete; not even a single partial teaching is incomplete. It should be understood that it is entirely complete because there is nothing to be brought forward or taken away. Pure: un-defiled. Whoever teaches this Dhamma hoping to receive gain or honor, his teaching is impure. The Blessed One, however, unconcerned with worldly gain, with a gentle heart filled with the cultivation of loving-kindness, bearing the welfare of the world, teaches with a mind established in the nature of compassion. Therefore it is said that he teaches the pure Dhamma. He makes known the holy life: here the word "holy life" appears in these senses: in giving, in service, in the five precepts of morality, in the immeasurable, in the abstention from sexual misconduct, in contentment with one's own wife, in energy, in the Uposatha precepts, in the noble path, and in the Dispensation. ‘‘What is your practice, what then is your holy life, Of what good conduct is this the result? Power, splendor, strength, the attainment of energy, And this, O Nāga, your great palace. I and my wife, in the world of men, Were both faithful, givers of alms; My house was then like a well, And ascetics and Brahmins were satisfied. That was my practice, that then was my holy life, Of that good conduct this is the result; Power, splendor, strength, the attainment of energy, And this, O Dhīra, is my great palace.’’(jā. 2.17.1595); Here, in this Puṇṇaka Jātaka, giving is called the holy life. ‘‘By what does the hand give pleasure, by what is the hand full of honey? By what holy life of yours, does merit ripen in the hand? Thereby the hand gives pleasure, thereby the hand is full of honey; By my holy life, merit ripens in the hand.’’ (pe. va. 275,277);

Here, in the Aṅkura Petavatthu, service is called the holy life. “Thus, monks, that was the Tittiriya holy life.” (cūḷava. 311) Here, in this Tittira Jātaka, the five precepts of morality are called the holy life. “But that, Pañcasikha, was a holy life that did not lead to disenchantment, nor to dispassion, nor to cessation,… but only to rebirth in the Brahma world.” (dī. ni. 2.329) Here, in this Mahāgovinda Sutta, the four immeasurable are called the holy life. “Others will be unchaste; we here will be chaste.” (ma. ni. 1.83) Here, in the Sallekha Sutta, abstention from sexual misconduct is called the holy life. ‘‘We do not transgress against our wives, And our wives do not transgress against us; Apart from them, we practice the holy life, Therefore our young ones do not die.’’ (jā. 1.4.97); Here in the Mahādhammapāla Jātaka, contentment with one's own wife is called the holy life. “I remember, Sāriputta, having lived the four-factored holy life, I was indeed an ascetic.” (ma. ni. 1.155) In the Lomahaṃsana Sutta, energy is called the holy life. ‘‘By inferior holy life, one is reborn as a Khattiya; By middling, as a Deva, by the supreme, one is purified.’’ (jā. 1.8.75);

Thus, in this Nimi Jātaka, the eight-factored Uposatha, undertaken through self-control, is called the holy life. “But this, Pañcasikha, is the holy life that leads to complete disenchantment, to dispassion, to cessation… namely, this Noble Eightfold Path.” (dī. ni. 2.329) Here again in the Mahāgovinda Sutta, the Noble Eightfold Path is called the holy life. “This holy life is prosperous and flourishing, extensive, widely known, widespread, well-proclaimed among gods and humans.” (dī. ni. 3.174) In the Pāsādika Sutta, the entire Dispensation, included in the three trainings, is called the holy life. Here too, in this place, this very holy life is intended. Therefore, he makes known the holy life means that he teaches the Dhamma that is good in the beginning... and so on... pure. And in teaching thus, he makes known the entire Dispensation, included in the three trainings, as the holy life; thus the meaning should be understood here. Holy life means the practice that is Brahma, in the sense of being the best. Or, it means the practice of those who are Brahma-like, such as the Buddhas.

191. That Dhamma: that Dhamma, endowed with the aforementioned qualities. He hears, householder: why does he first address the householder? Because of their humility and their prevalence. Usually, those who have gone forth from the Khattiya clan are proud because of their birth. Those who have gone forth from the Brahmin clan are proud because of their mantras. Those who have gone forth from lower-class families are unable to find a foothold in their respective identities. But householder sons, sweating from their armpits, with salt blooming on their backs, plowing the earth, are humble and without such pride. Having gone forth, without pride or arrogance, having learned the entire word of the Buddha according to their strength, engaging in insight practice, they are able to attain to Arahatship. And there are not many who have gone forth from other clans; only householders are many. Thus, because of their humility and their prevalence, he addresses the householder first.

In any other: in any other of the other clans. Is reborn: he is reborn. He gains faith in the Tathāgata: hearing the pure Dhamma, he gains faith in the Tathāgata, the Lord of the Dhamma, thinking, "Indeed, that Blessed One is a Perfectly Enlightened One." He reflects thus: he contemplates thus. Confined is household life: even if a couple lives in a house sixty cubits wide or even a hundred yojanas wide, still their household life is confined because of their possessions and encumbrances. A path of dust: it is said in the Great Commentary to be the place where the dust of passions and so forth arises. It is also said to be the path of arrival. Like open space in the sense of being unattached: open space. For even when a one gone forth lives in secret places with closed doors and windows, such as in palaces, jeweled mansions, and divine abodes, he is not attached, does not cling, is not bound. Therefore it is said: "Open space is the going forth." Moreover, household life is confined because of the lack of opportunity for wholesome action. A path of dust because it is the place where dust, the dust of defilements, accumulates, like a place where unswept impurities gather. Open space is the going forth because there is ample opportunity for wholesome action as one pleases.

It is not easy… to go forth: here is the summary: this holy life of the three trainings, even for a single day, should be practiced unbrokenly, so that the final mind-moment may be attained, being entirely complete, and even for a single day, should be practiced un-defiled by the stains of defilements, so that the final mind-moment may be attained, being entirely pure. Polished like a conch shell: it should be practiced like a polished conch shell, resembling a washed conch shell. This is not easy for one dwelling in a house, living amidst a house, to practice… entirely complete… and so on, therefore, having shaved off my hair and beard, having donned the ochre robes, yellowed by the ochre dye, suitable for those practicing the holy life, having dressed in them, having gone forth from the household life into homelessness. And here, since the activities beneficial to a household, such as farming, trading, and so on, are called “household,” and these are not present in the going forth, therefore the going forth should be known as “homelessness,” that homelessness. To go forth means to undertake.

192-193. "Small" means that the amount of treasure is less than a thousand. From a thousand upwards, it is great. "Family circle" means relatives, because of their being bound together. That, too, below twenty is called small; from twenty upwards, it is great. "Restrained by the restraint of the Pātimokkha" means endowed with the restraint of the Pātimokkha. "Endowed with (good) conduct and (proper) resort" means endowed with (good) conduct and (proper) resort. "In the smallest" means in the slightest. "Offenses" means unwholesome qualities. "Seeing danger" means seeing danger. "Taking up" means rightly taking up. "He trains himself in the precepts" means he trains himself in the precepts, taking up each precept. This is the summary here; the detailed explanation is given in the Visuddhimagga.

Here, "endowed with wholesome bodily and verbal action, with a purified livelihood," although wholesome bodily and verbal action is included by the inclusion of (good) conduct and (proper) resort, yet this virtue of purified livelihood does not arise in the sky or on the tops of trees, but arises only at the doors of body and speech. Therefore, to show the door of its arising, it is said, "endowed with wholesome bodily and verbal action." Because one is endowed with that, one's livelihood is purified. Or, this is said according to the Sutta of the Samaṇamuṇḍikaputta (Majjhima Nikāya 2.260). For there it is said, "And what, householder, are the wholesome virtues? Wholesome bodily action, wholesome verbal action, and also a purified livelihood, I declare, householder, to be among virtues." Because one is endowed with that, one's livelihood should be understood as purified.

"Endowed with virtue" means he is endowed with the threefold virtue mentioned in the Brahmajāla Sutta. "Guarding the sense-doors" means he keeps the doors of the six senses, including the mind, closed. "Endowed with mindfulness and clear comprehension" means he is endowed with mindfulness and clear comprehension in the seven instances, starting with "going forward and returning". "Content" means he is content with the three kinds of contentment regarding the four requisites.

The Description of the Minor Morality

194-211. Having thus set forth the outline, and explaining it in sequence, he said, "And how, great king, is a bhikkhu endowed with virtue?" and so on. Here, "this too is his virtue" means this relinquishment of killing living beings is one virtue among his virtues. Or, this is a plural form in the sense of a singular. For in the Great Commentary, this very meaning is given: "This too is the virtue of that recluse." The rest should be understood as explained in the Brahmajāla Sutta. "This is his virtue" means this virtue is his.

212."He perceives no danger from any source, that is, from the restraint of virtue" means that whatever dangers arise due to non-restraint, he does not perceive any such danger that might arise from the restraint of virtue, even from a single restraint. Why? Because there is no danger arising from non-restraint due to restraint. "Anointed on the head" means anointed on the head with the royal consecration performed according to prescribed ritual. "That is, from enemies" means that he does not perceive any danger that might arise from even a single enemy from any source. Why? Because he has destroyed his enemies. "Internally" means within himself, in his own continuum. "Blameless happiness" means he experiences the blameless, unblamed, wholesome bodily and mental happiness encompassed by the states of virtue—non-regret, joy, rapture, and tranquility. "In this way, great king, a bhikkhu is endowed with virtue" means thus, having fully explained the threefold virtue shown continuously, a bhikkhu endowed with it is called "endowed with virtue," thus concluding the discourse on virtue.

The Discourse on Sense-Restraint

213. In the analysis of guarding the sense-doors, "with the eye, a form" - here, this word "eye" sometimes refers to the Buddha-eye, as he said, "He surveyed the world with the Buddha-eye" (Mahāvagga 9). Sometimes it refers to the all-knowing knowledge, known as the all-around eye, as he said, "Having ascended the Dhamma-palace, O Sumedha, comparable to that, with all-around eye" (Mahāvagga 8). Sometimes it refers to the Dhamma-eye, as "the dustless, stainless Dhamma-eye arose" (Mahāvagga 16); here, it is the wisdom of the three Noble Paths. "The eye arose, knowledge arose" (Mahāvagga 15); here, the knowledge of past lives and so on is called the wisdom-eye. In places where it comes as "with the divine eye" (Majjhima Nikāya 1.284), it refers to the divine eye. "Depending on the eye and forms" - here, it refers to the sense-base eye. But here, by way of the term sense-base eye, it refers to eye-consciousness; therefore, "seeing a form with eye-consciousness" is the meaning here. Whatever should be said in the remaining passages, all that has been said in the Visuddhimagga. "Unhindered happiness" means he experiences the unhindered, unmixed, pure happiness of the higher mind, because it is free from the hindrance of defilements.

The Discourse on Mindfulness and Clear Comprehension

214. In the analysis of mindfulness and clear comprehension, "in going forward, in returning," first, going is called going forward, returning is called returning. Both of these are found in the four postures. In going, one who moves the body forward is said to be going forward. One who turns back is said to be returning. Even while standing, one who bends the body forward is said to be going forward; one who draws it backward is said to be returning. In sitting, one who moves towards the front part of the seat is said to be going forward; one who moves back towards the back part of the seat is said to be returning. The same principle applies to lying down.

"He acts with clear comprehension" means he does all actions with clear comprehension. Or, he is a doer of clear comprehension itself. For he indeed applies clear comprehension in going forward and so on. He is never without clear comprehension in any instance. Here, clear comprehension is fourfold: purposeful clear comprehension, suitable clear comprehension, resort clear comprehension, and non-delusion clear comprehension. Here, when a thought of going arises, not going merely by the power of the thought, but reflecting, "Is there any purpose for me in going there or not?"— grasping the purpose and non-purpose, and grasping the purpose, is purposeful clear comprehension. And here, purpose means growth in the Dhamma through seeing a shrine, the Bodhi tree, the Sangha, or an elder, and so on. For even by seeing a shrine or the Bodhi tree, one can attain Arahantship by generating rapture with the Buddha as object, or with the Sangha as object through seeing the Sangha, and contemplating that very rapture as subject to decay and cessation. By seeing elders, establishing oneself in their advice, or by seeing a foul object, generating the first jhāna there, and contemplating that very jhāna as subject to decay and cessation, one attains Arahantship. Therefore, seeing these is said to be purposeful. Some say that there is also growth from material gain, by relying on which one is committed to supporting the life of purity.

But in that going, reflecting on what is suitable and unsuitable, and grasping the suitable, is suitable clear comprehension. For instance, seeing a shrine is purposeful, but if a crowd of people gathers within ten or twelve yojanas for a great offering at the shrine, and women and men, adorned and bedecked according to their means, move about like figures in a painting, and there arises in him lust for pleasant objects, aversion for unpleasant objects, and delusion in not observing them, or he falls into the offense of bodily contact, or there is danger to his life or to the holy life, then that place is unsuitable. In the absence of the aforesaid dangers, it is suitable. The same principle applies to seeing the Bodhi tree. Seeing the Sangha is also purposeful. But if inside the village a great pavilion is made and people listen to the Dhamma all night, and in the aforesaid manner there is a gathering of people and danger, then that place is unsuitable. In the absence of danger, it is suitable. The same principle applies to seeing elders who are surrounded by a great assembly.

Even the perception of the unattractive has its usefulness, and to illustrate its meaning, here is a story: it is said that a young bhikkhu went with a novice to get a tooth-cleaning stick. The novice, stepping off the path and walking ahead, saw an unattractive object and developed the first absorption. Making that the foundation, he contemplated the formations, realized the three fruits, and stood grasping the meditation subject for the higher path. The young bhikkhu, not seeing him, called out, "Novice!" He, thinking, 'From the day of my going forth, I have never had a two-way conversation with a bhikkhu. On another day, I will develop a higher distinction,' gave a reply, saying, "What, venerable sir?" And when told, "Come," he came with just one word, and said, "Venerable sir, please go by this very path, and when you reach the place where I stood, stand facing east for a moment and look." He did so and attained the very same distinction that the novice had attained. Thus, one unattractive object became beneficial for two people. In this way, even though the unattractive object of a woman is unbeneficial for a man, and the unattractive object of a man is unbeneficial for a woman, only what is similar is beneficial; thus, understanding what is beneficial is called "mindfulness with clear comprehension of what is beneficial."

Having thus grasped what is beneficial and suitable, one should take up a meditation subject, counted as a meditation object, from among the thirty-eight meditation subjects according to one's inclination, and go to the alms-round with that very object; this is called "mindfulness with clear comprehension of one's resort." To explain this, the following four types should be understood:

Here, one bhikkhu takes, but does not bring back; another brings back, but does not take; another neither takes nor brings back; and another both takes and brings back. Herein, the bhikkhu who purifies his mind from hindering states through walking and sitting meditation during the day, and likewise during the first watch of the night, and after reclining during the middle watch, spends even the last watch in sitting and walking meditation, and even earlier performs the duties at the shrine courtyard and the Bodhi tree courtyard, sprinkles water on the Bodhi tree, sets out drinking water and water for rinsing, and undertakes all the duties of the obligatory practices of the training, including the duties towards his teacher and preceptor. He, having performed the bodily duties, enters his dwelling, and while inducing warmth with two or three full stretches, applies himself to the meditation subject. At the time for the alms-round, he rises, takes his bowl and robe with his mind still on the meditation subject, leaves his dwelling, and while still contemplating the meditation subject, goes to the shrine courtyard. If it is the meditation subject of recollection of the Buddha, he enters the shrine courtyard without abandoning it. If it is another meditation subject, he stands at the foot of the stairs, sets it aside as if it were an object held in his hand, takes up the joy of the Buddha as object, ascends the shrine courtyard, and if it is a large shrine, he circumambulates it three times and pays respects at four places. If it is a small shrine, he circumambulates it in the same way and pays respects at eight places. Having paid respects to the shrine, he goes to the Bodhi tree courtyard, and even with the bowl, he shows the gesture of prostration as if before the Blessed Buddha, and pays respects to the Bodhi tree. Thus, having paid respects to the shrine and the Bodhi tree, he goes to the place where things are put away, takes up the discarded meditation subject as if picking up an object put away with his hand, and near the village, with his mind still on the meditation subject, he puts on his robe and enters the village for alms. Then people, seeing him, thinking, 'Our worthy one has come,' go to meet him, take his bowl, and have him sit in the hall or in a house. They give him rice gruel, and until the meal is finished, they wash his feet, anoint them with oil, and sitting before him, they ask questions or wish to hear the Dhamma. Even if they do not speak, the commentary teachers say that for the sake of gathering people, a Dhamma talk should certainly be given. For there is no Dhamma talk apart from the meditation subject, therefore, having given a Dhamma talk with his mind still on the meditation subject, and having consumed the food with his mind still on the meditation subject, and having given the blessing, he is followed even by the people who are returning, and he leaves the village. There, he dismisses them and proceeds on the path.

Then, novice and young bhikkhus, who have already gone out and finished their meal duties outside the village, see him and go to meet him, taking his bowl and robe. It is said that the senior bhikkhus, thinking, 'Our preceptor, our teacher,' do not look at their faces and perform their duties; they do so only according to the extent of what has been attained. They ask him, "Venerable sir, who are these people to you, relatives on your mother's side or on your father's side?" 'Why do you ask, having seen what?' 'The affection and respect of these people for you.' 'Friends, what even parents find difficult to do, these people do for us. Even our bowl and robe are their possessions. Through their influence, we know neither fear in the face of fear, nor hunger in the face of hunger. We have no such benefactors as these,' he says, speaking of their good qualities. This one is said to take, but not bring back.

For one who, even earlier, performs the duties in the manner described above, the fire element produced by action blazes, abandoning what is not clung to and taking up what is clung to, sweat pours from the body, the meditation subject does not ascend the path. He, even earlier, takes his bowl and robe, quickly pays respects to the shrine, and at the very time when the cattle are going out, he enters the village for rice gruel, obtains rice gruel, goes to the hall, and drinks. Then, just by swallowing two or three times, the fire element produced by action abandons what is clung to and takes up what is not clung to. Like one bathed with a hundred pots, the fire element, having attained the quenching of heat, consumes the rice gruel with his mind still on the meditation subject, washes his bowl and mouth, and in the interval of the meal, contemplates the meditation subject. He wanders for alms in the remaining places, consumes the food with his mind still on the meditation subject, and from then on, takes up the meditation subject that arises one after another, and comes back. This one is said to bring back, but not take. And such bhikkhus, having drunk rice gruel and commenced insight, having attained arahantship in the Buddha's Dispensation, have surpassed the path of reckoning. Even in Sri Lanka, in those villages, in the hall, there is no seat where there are no bhikkhus who have drunk rice gruel and attained arahantship.

But one who dwells in negligence, is indolent, breaks all the duties, and dwells with a mind bound by the five kinds of mental barrenness, not even thinking, 'There is such a thing as a meditation subject,' enters the village for alms, mixes with inappropriate contact with householders, wanders, eats, and leaves empty. This one is said neither to take nor to bring back.

The one who is said to "both take and bring back" should be understood according to the practice of going and returning. For sons of good families, having gone forth in the Dispensation, even ten, twenty, thirty, forty, fifty, or a hundred living together, undertake a practice, thinking, 'Friends, you have not gone forth because you are in debt, or out of fear, or because you are ruined in livelihood; you have gone forth wishing to be freed from suffering. Therefore, suppress the defilements that arise in going, while going; likewise, suppress the defilements that arise in standing, sitting, and reclining, while reclining.'

Having thus undertaken the practice, they go for the alms-round. There are stones at distances of half a usabha, one usabha, half a gāvuta, and one gāvuta. With that awareness, they go, contemplating the meditation subject. If a defilement arises in anyone while going, he suppresses it right there. If unable to do so, he stops, and the one coming behind him also stops. He, thinking, 'This bhikkhu knows the thought that has arisen in you; this is not proper for you,' reproves himself, increases insight, and right there enters the noble state. If unable to do so, he sits down. Then the one coming behind him also sits down; the same principle applies. Even if unable to enter the noble state, he dispels that defilement and goes on, contemplating the meditation subject. He does not lift his foot with a mind disconnected from the meditation subject. If he does lift it, he turns back and goes to the previous place. Like the elder Mahāphussadeva, resident of Ālindaka.

Indeed, he lived for nineteen years fulfilling the practice of going and returning, and even people saw him as they were plowing, sowing, harrowing, and doing their work along the roads. Seeing the elder thus going back and forth, they gossiped, saying: "This elder keeps returning and going back and forth; surely, is he lost on the path, or has he forgotten something?" But he, not paying attention to that, engaged in the practice of the ascetic life with a mind fixed on the subject of meditation, and within twenty years, he attained arahantship. On the day of his attainment of arahantship, the deity residing at the end of his walking-path stood illuminating with her fingers like a lamp. The Four Great Kings, Sakka the lord of gods, and Brahmā Sahampati came to attend to him. Seeing that radiance, the elder Mahātissa, who dwelled in the forest, asked him the next day: "Last night, there was a radiance near you, venerable sir. What was that radiance?" Deflecting the question, the elder said that radiance could be the radiance of a lamp or the radiance of a jewel, and so on. Then, urged to "Conceal it", he assented, "Yes," and disclosed it. He was like the elder Mahānāga who dwelled at Kāḷavallimaṇḍapa.

He too, while fulfilling the practice of going and returning—first, he resolved to honor the Great Struggle of the Blessed One for seven years, and he took up only the practice of standing and walking meditation. Then, after sixteen years of fulfilling the practice of going and returning, he attained arahantship. He, while lifting his foot with a mind fixed on the subject of meditation, would return it if it was lifted with a distracted mind. Having approached the vicinity of the village, he would stand in a place where he could be mistaken and would be taken to a place where the thought could arise, "Is this a cow or a recluse?", he would cover himself with his robe, wash his bowl with water from the edge of his waist-cloth, and rinse his mouth with water. What is the reason for this? So that there might not be any distraction from his subject of meditation even by a mere word like "May you have a long life" when people approached to give him alms or to pay respect to him. But when asked a question about the day, the number of bhikkhus, or any other question, he would swallow the water and then answer. If there were no questioners about the day and so on, he would spit out the water at the village gate at the time of departure and go.

Like the fifty bhikkhus who entered the rains retreat at Kalambatittha Monastery. They made a pact on the full moon day of Āsāḷhi: "Without attaining arahantship, we will not speak to one another." When entering the village for alms, they entered after rinsing their mouths with water. When questioned about the day and so on, they acted in the manner already mentioned. There, seeing the spitting, the people knew: "Today one has come, today two." And they thought thus: "Surely, do these not converse with us, or even with one another? If they do not converse even with one another, they must have had a quarrel. Come, let us reconcile them with one another." Then all went to the monastery, and among the fifty bhikkhus, they did not see even two bhikkhus in one place. Then, a man among them with good sight said: "Friends, the dwelling place of quarrelsome people is not like this; the courtyard of the shrine and the courtyard of the Bodhi tree are well-swept, the brooms are well-placed, and the drinking water and rinsing water are well-provided." They returned from there. Those bhikkhus, within the three months, having attained arahantship, celebrated the Great Invitation with the Invitation of Purity.

Thus, like the elder Mahānāga who dwelled at Kāḷavallimaṇḍapa, and like the bhikkhus who entered the rains retreat at Kalambatittha Monastery, while lifting his foot with a mind fixed on the subject of meditation, he would approach the vicinity of the village, rinse his mouth with water, and observe the streets. He would take the street where there were no drunkards, gamblers, and troublemakers, or fierce elephants, horses, and so on. And while walking for alms there, he does not walk hastily, as if in a hurry. For there is nothing called the practice of receiving alms in a hurry. But when he reaches an uneven part of the ground, he walks steadily like a water-cart. Having entered a house, he observes whether they are willing or unwilling to give, and waiting for the appropriate time accordingly, and having received alms, he would take it and, either inside the village, outside the village, or back at the monastery, sit down in a comfortable and suitable place. Contemplating the subject of meditation, he establishes the perception of repulsiveness in the food, reflects on it as axle-grease, ointment for wounds, and his son’s flesh and consumes nutriment possessing the eight factors, not for amusement, not for intoxication, not for physical beauty, not for attractiveness... and having eaten, he performs his duties concerning water. Having rested for a moment to dispel the fatigue of the meal, he contemplates the subject of meditation in the afternoon, in the first watch of the night, and in the last watch of the night, just as he did in the forenoon. This is what is called "he takes and he brings back."

One who is fulfilling this practice of taking and bringing back, known as going and returning, if he is endowed with supportive conditions, attains arahantship in the first stage of life. If he does not attain it in the first stage of life, then in the middle stage; if he does not attain it in the middle stage, then at the time of death; if he does not attain it at the time of death, then as a deva; if he does not attain it as a deva, he realizes Paccekabodhi, having arisen in a time when no Buddha has arisen. If he does not realize Paccekabodhi, then in the presence of Buddhas, he becomes one of swift understanding; like the elder Bāhiya Dārucīriya of great wisdom, like the elder Sāriputta of great psychic power, like the elder Mahāmoggallāna the advocate of purification, like the elder Mahākassapa possessing the divine eye, like the elder Anuruddha a master of the discipline, like the elder Upāli a teacher of the Dhamma, like the elder Puṇṇa Mantāṇiputta who dwelles in a forest, like the elder Revata who had vast learning, like the elder Ānanda who was eager of alms, like the elder Rāhula, the son of the Buddha. Thus, in this quartet, for him who takes and brings back, situational awareness is at its peak.

But in moving forward and so on, not being deluded is the clear comprehension of non-delusion. It should be understood thus: Here, when a bhikkhu is moving forward or moving back, unlike ordinary, foolish worldlings who, in moving forward and so on, are deluded, thinking: "The self moves forward, the movement forward is produced by the self," or "I move forward, the movement forward is produced by me," he, not being deluded, when the thought "I am moving forward" arises in the mind, along with that very thought, the wind element produced by the mind arises, generating the intimation. Thus, by the action of the mind and the expansion of the wind element, this so-called body, an aggregate of bones, moves forward. When he is thus moving forward, at each lifting of the foot, the earth element and the water element are reduced, being weak, while the other two are predominant, being strong; similarly in placing and moving. In releasing, the fire element and the wind element are reduced, being weak, while the other two are predominant, being strong; similarly in placing down and stopping. There, the material and immaterial phenomena arising in lifting do not reach placing; similarly, those arising in placing do not reach moving, those arising in moving do not reach releasing, those arising in releasing do not reach placing down, and those arising in placing down do not reach stopping. There and there, at every joint, at every juncture, at every limit, they break, popping like sesame seeds thrown into a hot pan. There, who is the one who moves forward, or whose is the movement forward? Ultimately, it is only the movement of the elements, the standing of the elements, the sitting of the elements, the lying down of the elements. In each and every constituent, along with the material form.

One mind arises, another mind ceases;

Uninterruptedly connected, it continues like the stream of a river.

Thus, in moving forward and so on, not being deluded is called the clear comprehension of non-delusion.

The meaning of the phrase "he acts with clear comprehension in moving forward and in moving back" is concluded.

In "looking straight ahead, looking around," "looking straight ahead" refers to looking in front. "Looking around" refers to looking to the various directions. There are also other ways of looking, such as looking below, above, and behind, called looking down, looking up, and looking back, but they are not included here. For practical reasons, only these two are included, or it may be said that through these, all the others are also included.

Therein, when the thought, "I will look straight ahead," arises, to investigate the purpose without looking in accordance with the mind's inclination is Purposeful Clear Comprehension, which should be understood by taking the venerable Nanda as a bodily witness. This was said by the Blessed One: "If, monks, Nanda has to look towards the eastern direction, Nanda, having gathered his whole mind, looks towards the eastern direction, thinking: 'As I look in the eastern direction, may no evil, unwholesome states of covetousness and displeasure flow into me.' Thus he is clearly comprehending there (Aṅguttara Nikāya 8.9). If, monks, Nanda has to look towards the western direction... or... the northern direction... or... the southern direction... or... above... or... below... or... if he has to look around in various directions, Nanda, having gathered his whole mind, looks around in the various directions, thinking: 'As I look around in various directions, may no evil, unwholesome states of covetousness and displeasure flow into me.' Thus he is clearly comprehending there."

Moreover, here too, just as in the previously mentioned seeing of shrines and so on, purposefulness and suitability should be understood. The non-abandonment of the meditation subject is Field-of-Action Clear Comprehension. Therefore, here, those who practice meditation on the aggregates, elements, and sense bases should look straight ahead and look around in accordance with their meditation subject, and those who practice meditation on a device and so on should do so in accordance with the chief feature of their meditation subject. There is no inner self that looks straight ahead or looks around, but when the thought, "I will look straight ahead" arises, along with that thought, the air element, originating from the thought, arises, producing a notification. Thus, due to the spread of the thought-impelled air element, the lower eyelid lowers, and the upper one rises. There is no one operating it like a machine. Then, eye-consciousness arises, performing the function of seeing. To understand this is Non-Delusion Clear Comprehension. Moreover, here, Non-Delusion Clear Comprehension should be understood in terms of root-knowledge, the state of being an arrival, and temporariness. In terms of root-knowledge:

Life-continuum, adverting, and seeing, receiving;

Investigating, determining, impulsion is the seventh.

Therein, the life-continuum functions maintaining the factors of the resultant becoming; having turned it, the functional mind-element performs the function of adverting; at its cessation, eye-consciousness performs the function of seeing; at its cessation, the resultant mind-element performs the function of receiving; at its cessation, the resultant mind-consciousness-element performs the function of investigating; at its cessation, the functional mind-consciousness-element performs the function of determining; at its cessation, impulsion impels seven times. Even in the first impulsion, there is no looking straight ahead or looking around due to attachment, aversion, or delusion, thinking, "This is a woman," or "This is a man." Nor in the second impulsion... nor... in the seventh impulsion. But when these have broken and fallen like soldiers in a battlefield, one above the other, there is looking straight ahead or looking around due to attachment and so on, thinking, "This is a woman," or "This is a man." Thus, here, Non-Delusion Clear Comprehension should be understood in terms of root-knowledge.

But when a visible object has arrived at the eye-door, after the disturbance of the life-continuum, adverting and so on arise and cease, each performing its own function. At the end, impulsion arises. It is like a visiting man at the eye-door, which is the dwelling place of the previously arisen adverting and so on. Just as it is not proper for a visiting man who has entered another's house to ask for something to give orders if the householders are silent, so it is not proper for attachment, aversion, or delusion to arise at the eye-door, the dwelling place of adverting and so on, when adverting and so on are not attaching, not averse, and not deluded. Thus, Non-Delusion Clear Comprehension should be understood in terms of the state of being an arrival.

The thoughts that arise at the eye-door, culminating in determining, break up there and then along with their associated states, not seeing each other; they are fleeting and temporary. Just as, when all the people in a house have died, it is not proper for the one remaining, who is subject to imminent death, to indulge in dancing, singing, and so on. Similarly, when the adverting and so on with their associated states in a single sense-door have died there and then, it is not appropriate for the remaining impulsion, which is subject to imminent death, to indulge in attachment, aversion, or delusion. Thus, Non-Delusion Clear Comprehension should be understood in terms of temporariness.

Moreover, it should be understood in terms of contemplation of aggregates, sense bases, elements, and conditions. Here, the eye and visible forms are the form aggregate; seeing is the consciousness aggregate; the associated feeling is the feeling aggregate; perception is the perception aggregate; contact and other mental formations are the mental formations aggregate. Thus, in the combination of these five aggregates, looking straight ahead and looking around are designated. Among them, what single thing is it that looks straight ahead? What looks around?

Similarly, the eye is the eye sense base; the visible form is the visible form sense base; seeing is the mind sense base; feeling and other associated states are the mental phenomena sense base. Thus, in the combination of these four sense bases, looking straight ahead and looking around are designated. Among them, what single thing is it that looks straight ahead? What looks around?

Similarly, the eye is the eye element; the visible form is the visible form element; seeing is the eye-consciousness element; the associated feeling and other mental phenomena are the mental phenomena element. Thus, in the combination of these four elements, looking straight ahead and looking around are designated. Among them, what single thing is it that looks straight ahead? What looks around?

Similarly, the eye is the support condition; visible forms are the object condition; adverting is the immediately preceding, proximity, support, absence, and disappearance condition; light is the proximate support condition; feeling and others are the co-nascence condition. Thus, in the combination of these conditions, looking straight ahead and looking around are designated. Among them, what single thing is it that looks straight ahead? What looks around? Thus, here, Non-Delusion Clear Comprehension should be understood in terms of contemplation of aggregates, sense bases, elements, and conditions.

In "bending, stretching," refers to the bending and stretching of limbs. Without bending and stretching just according to the mind's inclination, to investigate the advantages and disadvantages resulting from the bending and stretching of the hands and feet, and to investigate the purpose, is Purposeful Clear Comprehension. For one who remains for a long time with hands or feet either bent or stretched, feeling arises at every moment, the mind does not attain one-pointedness, the meditation subject declines, and one does not attain any special attainment. But for one who bends at the right time and stretches at the right time, those feelings do not arise, the mind becomes one-pointed, the meditation subject thrives, and one attains special attainment. Thus, the investigation of advantages and disadvantages should be understood.

Even when there is a purpose, investigating the suitability and unsuitability, and to investigate the suitability, is Suitability Clear Comprehension. The principle here is:

It is said that at the Great Stūpa courtyard, young monks are reciting the teachings. Behind them, young nuns are listening to the Dhamma. There, a young monk, stretching out his hand, made physical contact and, for that reason, became a householder. Another monk, stretching out his foot, stretched it into a fire. The bone was exposed, and the foot burned. Another stretched it onto an anthill; he was bitten by a venomous snake. Another stretched it onto a folded robe on a stick; he was bitten by a cobra. Therefore, one should not stretch out in such unsuitable places, but in suitable places. This is Suitability Clear Comprehension here.

Clear comprehension of the field of activity, however, should be illustrated by the story of the elder. It is said that the elder, sitting in his daytime resting place and conversing with his resident pupils, suddenly clenched his hand, then placed it back in its original position, and slowly unclenched it. The resident pupils asked him, "Venerable sir, why did you suddenly clench your hand, then place it back in its original position, and slowly unclench it?" He replied, "Friends, from the time I began to pay attention to the meditation subject, I have never before clenched my hand without mindfulness of the meditation subject. But now, while conversing with you, I clenched it having abandoned mindfulness of the meditation subject. Therefore, I placed it back in its original position and then unclenched it [mindfully]." They said, "It is well, venerable sir. A bhikkhu should indeed be like this." Thus, here too, non-abandonment of the meditation subject should be understood as clear comprehension of the field of activity.

Internally, there is no entity called a self that clenches or extends. Rather, through the diffusion of the wind element caused by mental activity, clenching and extending occur, just like the movement of the limbs of a wooden puppet when its strings are pulled. Understanding this is to be understood as clear comprehension of non-delusion in this context.

In the context of "wearing the outer robe, bowl, and robes," "wearing" refers to the use of the outer and inner robes for covering and wrapping, and the use of the bowl for receiving alms, and so on. Here, the benefit in wearing the outer and inner robes is the actual benefit described by the Blessed One, such as gain of material things for one who goes on alms round after having covered or wrapped himself with these, protection from cold, and so on. On account of that, clear comprehension of purpose is to be understood.

For one of delicate constitution and weak, a fine robe is suitable; for one who is sensitive to cold, a thick, double-layered one. The opposite is unsuitable. An old, worn-out robe belonging to anyone is unsuitable, as giving latches, etc., for it would cause trouble. Similarly, attractive robes made of patterned silk, fine cotton, and so on. Such a robe, for a person alone in the forest, is a danger to dwelling and even a danger to life. Alternatively, that which arises through wrong livelihood, such as making marks, is unsuitable, as well as that which, when used by him, causes unwholesome states to increase and wholesome states to decline. The opposite is suitable. By that means, clear comprehension of suitability is here. Clear comprehension of the field of activity is to be understood as simply the non-abandonment of the meditation subject.

Internally, there is no entity called a self that wears the robe. Rather, the wearing of the robe occurs through the diffusion of the wind element caused by mental activity. Here, the robe is insentient, and the body is also insentient. The robe does not know, "The body has been covered by me." Nor does the body know, "I have been covered by the robe." The elements merely cover the aggregate of elements, just as cloth coverings cover forms made of cloth and stuffed with cotton. Therefore, one should not feel elation upon receiving a beautiful robe, nor should one feel dejection upon receiving an ugly one.

Some people make offerings of garlands, perfumes, incense, cloths, and so on at nāga shrines, mounds, trees, and so forth. Others make disrespectful acts with excrement, urine, mud, sticks, weapons, and so on. The nāga shrines, trees, and mounds do not feel elation or dejection because of these. Similarly, one should not feel elation upon receiving a beautiful robe, nor should one feel dejection upon receiving an ugly one. Thus, by way of reflection in this manner, clear comprehension of non-delusion should be understood in this context.

In wearing the bowl, without taking the bowl suddenly, thinking "Taking this, going on alms round, I will get alms", clear comprehension of purpose should be understood as being based on benefit to be obtained by the cause of taking the bowl.

For one of a thin and weak body, a heavy bowl is unsuitable. For anyone, a bowl with four or five repairs, difficult to clean, is indeed unsuitable. A bowl that is difficult to wash is also not proper, as it would only be trouble for him who washes it. A bowl of jewel-like color is attractive. As with the robe, it is unsuitable as has been described; that one gotten through wrong livelihood like making marks and when using which unwholesome states increase and wholesome states decrease, it is certainly unsuitable. The opposite is suitable. By that means, clear comprehension of suitability is here. Clear comprehension of the field of activity is to be understood as simply the non-abandonment of the meditation subject.

Internally, there is no entity called a self that takes the bowl. Rather, taking the bowl occurs through the diffusion of the wind element caused by mental activity. Here, the bowl is insentient, and the hands are also insentient. The bowl does not know, "I have been taken by the hands." Nor do the hands know, "The bowl has been taken by us." The elements merely take the aggregate of elements, like taking a burning bowl with tongs. Thus, by way of reflection in this manner, clear comprehension of non-delusion should be understood in this context.

Moreover, when compassionate men see a destitute man lying in a shelter for the destitute, with his hands and feet cut off, pus and blood oozing from his wounds, surrounded by blue flies, they offer him pieces of cloth only for his wounds and medicines in potsherds, and so on. Some of these pieces of cloth that reach them are smooth, and some are coarse. And some of the medicine pots that reach them are well-shaped, and some are ill-shaped. They do not become pleased or displeased by that. For their benefit lies solely in the piece of cloth for covering the wound, and solely in the potsherd for receiving medicine. Similarly, a bhikkhu who considers the robe as like a wound-cloth, the bowl as like a medicine pot, and the alms received in the bowl as like medicine in the pot, he should be understood as one who practices the highest clear comprehension in wearing the outer robe, bowl, and robes, with clear comprehension of non-delusion.

Regarding eating, etc., "eating" refers to eating collected almsfood. "Drinking" refers to drinking gruel and so on. "Chewing" refers to chewing solid foods like flour-based cakes and so on. "Tasting" refers to tasting honey, molasses, and so on. Here, the actual benefit is all the eightfold kinds of benefit described in the way beginning with "not for amusement". By that means, clear comprehension of purpose is to be understood.

Among coarse, fine, bitter, sweet, and other flavors, that food by which one does not feel well is unsuitable for him. And that which is obtained through wrong livelihood, such as making marks, and which, when consumed by him, causes unwholesome states to increase and wholesome states to decline, that is utterly unsuitable. The opposite is suitable. By that means, clear comprehension of suitability is here. Clear comprehension of the field of activity is to be understood as simply the non-abandonment of the meditation subject.

Internally, there is no entity called an eater. Rather, the taking of the bowl occurs through the diffusion of the wind element caused by mental activity. Lowering of the hand into the bowl occurs through the diffusion of the wind element caused by mental activity. Making the lump of food, lifting the lump, and opening the mouth occur through the diffusion of the wind element caused by mental activity. No one opens the jawbones with a key or a mechanism. Placing the lump of food in the mouth, the functioning of the upper teeth as a pestle, the functioning of the lower teeth as a mortar, and the functioning of the tongue as a hand, occur through the diffusion of the wind element caused by mental activity. Thus, the thin saliva at the tip of the tongue and the thick saliva at the base of the tongue moisten it. There is no one that puts into the inside [of the mouth] the saliva-moistened mixture, that has been crushed by the upper teeth-pestle, that has been mixed by the tongue-hand in the lower-teeth mortar, with a ladle or spoon; the wind element itself enters. There is no one who keeps what has entered by making a heap of straw; it stays in place because of the wind element. There is no one who makes a furnace, kindles a fire, and cooks what remains. The heat element itself cooks. There is no one who takes out what has been cooked with a stick or a staff. The wind element itself takes it out. Thus, the wind element strikes, moves, retains, turns, crushes, dries, and removes. The earth element retains, turns, crushes, and dries. The water element moistens and maintains wetness. The heat element digests what has entered. The space element is the passage. The consciousness element, following the proper functioning here and there, inclines. Thus, by way of reflection in this manner, clear comprehension of non-delusion should be understood in this context.

Moreover, clear comprehension in this context should be understood through the tenfold contemplation of repulsiveness, thus: from going, from seeking, from using, from lodging, from storing, from being undigested, from being digested, from the result, from the oozing, from the smearing. The detailed explanation here should be taken from the Visuddhimagga, from the section on the perception of repulsiveness in food.

Regarding defecation and urination: When one does not relieve oneself at the proper time, sweat flows from the whole body, the eyes roll, the mind loses focus, and other ailments arise. When one does relieve oneself, none of these occur. This is how purpose-benefit clear comprehension should be understood in this context.

When one relieves oneself in inappropriate places, it results in an offense, increases disgrace, and endangers life. When done in suitable places, none of these occur. This represents situation-suitability clear comprehension. Clear comprehension of the domain should be understood as not abandoning one's meditation subject.

There is no self inside that performs the acts of defecation and urination. These occur merely through the movement of the air element activated by consciousness. Just as pus and blood flow involuntarily when a boil bursts when ripe, and just as water flows involuntarily from an overfull water vessel, similarly feces and urine collected in the rectum and bladder flow out involuntarily when pressured by the air element. These excrements that flow out belong neither to that monk nor to others - they are merely bodily discharge. Like what? Like old water discarded from a water pot belongs neither to oneself nor others - it is merely maintenance. This is how non-delusion clear comprehension should be understood through such contemplation.

Regarding "going and so forth": "Going" refers to walking, "standing" to standing still, "sitting" to being seated, "sleeping" to lying down, "waking" to being awake, "speaking" to talking, "keeping silent" to not talking. In the sutta stating "When going, he knows 'I am going'; when standing, he knows 'I am standing'; when sitting, he knows 'I am sitting'; when lying down, he knows 'I am lying down'" - these describe long-term postures. The sutta "In moving forward and back, in looking ahead and aside, in bending and stretching" describes medium postures. Here, minor and detailed postures are described in "going, standing, sitting, sleeping, waking." Therefore, clear comprehension should be understood in these according to the method already explained.

The Elder Mahāsiva said: One who, after walking or pacing for a long time, later while standing reflects thus: "The material and mental phenomena that occurred during walking ceased right there" - this one is called practicing clear comprehension in going.

One who, after standing for a long time doing recitation, answering questions, or attending to the meditation subject, later while sitting reflects thus: "The material and mental phenomena that occurred while standing ceased right there" - this one is called practicing clear comprehension in standing.

One who, after sitting for a long time engaged in recitation and so forth, later after getting up reflects thus: "The material and mental phenomena that occurred while sitting ceased right there" - this one is called practicing clear comprehension in sitting.

One who, while lying down doing recitation or attending to the meditation subject, falls asleep and later after getting up reflects thus: "The material and mental phenomena that occurred while lying down ceased right there" - this one is called practicing clear comprehension in sleeping and waking. Sleep means the non-occurrence of functional consciousness, while waking means its occurrence.

One who speaks mindfully and with clear comprehension, understanding: "This sound arises depending on the lips, teeth, tongue, and palate, and through the appropriate application of consciousness." Or one who, after reciting, teaching Dhamma, practicing meditation, or answering questions for a long time, later while silent reflects thus: "The material and mental phenomena that arose during speaking ceased right there" - this one is called practicing clear comprehension in speaking.

One who, after silently attending to the Dhamma or meditation subject for a long time, later reflects thus: "The material and mental phenomena that occurred during silence ceased right there." When there is occurrence of derived materiality one is said to be speaking; when there is none, one is said to be silent. This one is called practicing clear comprehension in keeping silent.

This non-delusion aspect mentioned by Elder Mahāsiva is what is meant in the Great Discourse on the Foundations of Mindfulness. However, in this Discourse on the Fruits of the Ascetic Life, all four types of clear comprehension are included. Therefore, clear comprehension should be understood here according to these four types as explained. In all terms, the meaning of "practicing clear comprehension" should be understood as clear comprehension associated with mindfulness. This is the detailed explanation of the phrase "possessed of mindfulness and clear comprehension." In the Book of Analysis, these terms are analyzed as "mindful and clearly comprehending, he moves forward; mindful and clearly comprehending, he moves back." The meaning is that by proceeding with moving forward and so forth through clear comprehension associated with mindfulness, one becomes possessed of mindfulness and clear comprehension.

Discussion of Contentment

215. Here "Great King, a monk is content" means he is endowed with contentment with whatever requisites he receives. This contentment is twelvefold, namely: regarding robes, there is contentment with what is received, contentment according to one's strength, and contentment according to what is suitable - these three types. Similarly with alms-food and so forth. Here is the detailed explanation:

Here, a monk receives a robe, whether fine or coarse. He makes do with just that, not desiring another, and even when receiving another, he does not accept it. This is his contentment with what is received regarding robes. If he is naturally weak or overcome by illness or old age and becomes fatigued wearing a heavy robe, he exchanges it with a compatible monk for a lighter one and remains content - this is his contentment according to strength regarding robes. Another may receive luxurious requisites. Having received expensive robes or many robes, he gives them away thinking "This is suitable for elders who have long gone forth, this for the learned, this for the sick, this for those who receive little," and remains content wearing their old robes or making a double-robe from rags collected from rubbish heaps. This is his contentment according to what is suitable regarding robes.

Here, a monk receives alms-food, whether coarse or fine. He makes do with just that, not desiring another, and even when receiving another, he does not accept it. This is his contentment with what is received regarding alms-food. If he receives food that disagrees with his constitution or illness, causing him discomfort when eaten, he gives it to a compatible monk and remains content doing his ascetic duties after eating suitable food received from that monk. This is his contentment according to strength regarding alms-food. Another may receive much fine alms-food. He gives it away like the robes to elders, long-ordained monks, the learned, those who receive little, and the sick, and remains content eating mixed food from what they leave or from alms round. This is his contentment according to what is suitable regarding alms-food.

Here, a monk receives lodging, whether pleasant or unpleasant. He generates neither pleasure nor displeasure about it, being content with whatever he receives, even if just a grass mat. This is his contentment with what is received regarding lodging. If he receives lodging that disagrees with his constitution or illness, causing him discomfort while staying there, he gives it to a compatible monk and remains content staying in suitable lodging belonging to that monk. This is his contentment according to strength regarding lodging.

Another of great merit receives many excellent lodgings, such as shelters, mansions, and peaked-roof buildings. He gives these to senior monks, long-ordained ones, those of great learning, those with few gains, and the sick, just as he would give robes, and he is content living anywhere. This is his contentment with lodging as is suitable. And one who — reflecting that “a superior dwelling is a place of heedlessness, where one seated is overcome by sloth and torpor, and when one awakens from being overcome by sleep, sensual thoughts arise” — does not accept such a dwelling even when it is offered. Having declined it, he is content even living in the open air, at the foot of a tree, or in similar places. This, too, is his contentment with lodging as is suitable.

Here, a monk receives medicine, whether coarse or fine. He is satisfied with whatever he receives; he does not desire anything else, and even if he receives something, he does not take it. This is his contentment with what is received in terms of requisites for the sick. One who needs oil receives molasses. He gives it to a monk of his group and takes oil from him, or seeks something else and makes medicine, and is still content. This is his contentment with what is sufficient in terms of requisites for the sick.

Another of great merit receives many fine medicines such as oil, honey, molasses, and so on. He gives these to senior monks, long-ordained ones, those of great learning, those with few gains, and the sick, just as he would give robes, and he is content making do with whatever comes from them. And one who is offered in one vessel pūrimūtra and in another the four sweets – “Take, venerable sir, whichever you wish” – if his illness is relieved by any of them, then reflecting that the pūrimūtra, is praised by the Buddhas and others, he declines the four sweets and makes medicine with the pūrimūtra, being supremely content. This is his contentment with what is suitable in terms of requisites for the sick.

A monk who is endowed with this twelvefold contentment with whatever requisites are available can make use of eight requisites. Three robes, a bowl, a knife for cutting tooth-sticks, a needle, a waist-band, and a water-strainer. It has been said: “Three robes and a bowl, a knife, a needle, and a belt; With a water-strainer, these are eight, for a monk who is rightly striving.”

All of these serve both the body and the belly. How? The three robes, when worn and wrapped around, serve and nourish the body when going about; thus, they serve the body. When using the edge of the robe to strain water for drinking, and when taking edible fruits and non-fruits, it serves the belly.

The bowl, too, when using it to draw water for bathing and for arranging things in the hut, serves the body. When taking food and eating, it serves the belly.

The knife, when using it to cut tooth-sticks, and when preparing the legs and bases of beds and seats, and the sticks for supporting robe-drying frames, it serves the body. When cutting sugarcane, coconuts, and the like, it serves the belly.

The needle, too, when sewing robes, serves the body. When piercing a boil or a fruit to eat, it serves the belly.

The waist-band, when wearing it while going about, serves the body. When using it to tie up sugarcane and the like, it serves the belly.

The water-strainer, when using it to strain water for bathing, and when arranging things in the dwelling, serves the body. When straining drinking water, and when using it to take sesame seeds, rice grains, flattened rice, and the like to eat, it serves the belly. This, then, is the extent of the requisites for one with eight requisites. For one with nine requisites, a sleeping mat or a covering that is kept there, or a key, is permissible. For one with ten requisites, a sitting mat or a piece of leather is permissible. For one with eleven requisites, a walking stick or an oil container is permissible. For one with twelve requisites, an umbrella or shoes are permissible. Among these, one with only eight requisites is content; the others should not be spoken of as discontent, desirous of much, or burdensome. For these, too, are of few wants, content, easily supported, and of lightened livelihood. But the Blessed One did not deliver this discourse with reference to them; he delivered it with reference to one with eight requisites. For he, having put the small knife, the needle, and the water-strainer inside the bowl, and having placed the bowl on his shoulder, and having fastened the three robes to his body, departs at will, in comfort. There is nothing for him to take upon returning. Thus, showing the lightened livelihood of this monk, the Blessed One said, “He is content with robes that serve the body,” and so forth. Herein, “that serve the body” means merely serving to cover the body. “That serve the belly” means merely serving to cover the belly. He departs taking only what he has, means he goes taking only the full set of eight requisites, fastened to his body. There is no attachment or bond for him, thinking, “My monastery, my dwelling, my attendant.” He, like an arrow released from the bowstring, and like a rutting elephant departed from the herd, dwells alone, sits alone, enjoying whatever dwelling, forest thicket, tree root, or mountain cave he desires. In all postures, he is alone, without a second. “Independent in the four directions and unobstructed, Content with whatever comes, Enduring dangers without trembling, One should wander alone like a rhinoceros horn.” (Su. Ni. 42); Thus, he attains the state of being like a rhinoceros horn, as described.

Now, illustrating this matter with a simile, he said, “Just as,” and so forth. Herein, a bird means a winged creature. Flies means takes flight. Here, the summary is this: Birds, knowing, “In such and such a place, there is a tree with ripe fruit,” come from various directions and pierce, shake, and eat its fruits with their claws, wings, beaks, and so on. They do not think, ‘This will be for today, this will be for tomorrow.’ When the fruit is exhausted, they do not establish a guard for the tree, nor do they leave a wing, a claw, or a beak there. But, having no attachment to that tree, whichever direction they desire, they fly off in that direction with just their wings. In the same way, this monk, unattached and without expectation, departs wherever he pleases. Therefore, it is said, “He departs taking only what he has.”

Discourse on the Abandonment of Hindrances

216. What does he show by saying, "With these," and so forth? He shows the attainment of requisites for dwelling in the forest. For one who lacks these four requisites, dwelling in the forest does not succeed. He comes to have dealings with wild animals or forest dwellers. The deities dwelling in the forest say, "What is the use of the forest-dwelling for such a wicked monk?" They make terrifying sounds, strike their heads with their hands, and make him run away. Slander spreads, saying, "Such and such a monk, having entered the forest, committed these and these evil deeds." But for one who has these four requisites, dwelling in the forest succeeds. For he, reviewing his own virtue, not seeing any black spot or blemish, generates joy, and understanding that as destruction and decline, he enters the noble realm. The deities dwelling in the forest rejoice and speak his praise. His fame spreads like a drop of oil placed in water.

Herein, secluded means empty, quiet, without noise. With reference to this very thing, it is said in the Vibhaṅga: "Secluded means even if the dwelling is nearby, if it is not crowded with householders or renunciants. Therefore, it is secluded." A place where one lies down and sits is a dwelling; this is a term for a bed, a seat, and so forth. Therefore, he said: “A dwelling means a bed is also a dwelling, and a seat, a pillow, a bolster, a monastery, a half-yoga hut, a palace, a mansion, a cave, an attic, a hall, a shelter, a bamboo thicket, a tree root, and a pavilion, a dwelling; wherever monks retire, all this is a dwelling.” (Vibha. 527).

Also – "a dwelling, an attached building, a mansion, a multi-story house, a cave," this is called a dwelling-place for lodging. "A couch, a chair, a bolster, a pillow," this is called couch-and-chair lodging. "A mat, a piece of leather, a grass spread, a leaf spread," this is called spread-out lodging. "Wherever monks resort," this is called an occasional lodging. Thus, there are four kinds of lodging, all of which are included in the term "lodging."

Here, however, showing a suitable lodging for this bird-like, four-directional monk, he says, "a forest, a root of a tree," and so forth. "A forest" means all that is outside the boundary post after going out. This has come according to the nuns. "A forest-dwelling is at least five hundred bow-lengths distant" (Parajika 654), this, however, is suitable for this monk. Its characteristic is stated in the Visuddhimagga in the chapter on the Ascetic Practices. "At the root of a tree" means any secluded root of a tree with good shade. "A mountain" means rock. For there, having performed water duties in the water hollows, sitting in the cool shade of the trees, being fanned by the cool wind blowing in from various directions, one's mind becomes unified. "A gorge" means a place in the mountain split by water, called "water-torn." It is also called a "river trough" or "river bend." For there is sand like a silver plate, a thicket of trees above like a jeweled canopy, and water flows like a jeweled column. Entering such a gorge, drinking water, cooling the limbs, spreading out the sand, spreading out a rag-robe, and sitting down to perform the duties of a recluse, one's mind becomes unified. "A mountain cave" means between two mountains, or in one, a large opening like a tunnel; the characteristic of a charnel ground is stated in the Visuddhimagga. "A forest wilderness" means passing beyond the village boundary, a place not frequented by people, where they neither plow nor sow; therefore, it is said, "a forest wilderness is a term for those distant lodgings," and so on. "An open space" means uncovered. If desired, one may build a robe-hut and dwell there. "A heap of straw" means a pile of straw. For, taking straw from a large straw heap, they make shelters resembling cave openings; even above branches and bushes, and so on, they spread straw and, sitting below, perform the duties of a recluse. It is with reference to this that this is said.

"After the meal" means after the alms-food. "Returned from the alms-round" means returned from seeking alms-food. "Cross-legged" means sitting with the thighs bound all around. "Having folded" means having bound. "Setting his body erect" means keeping the upper body erect, placing the eighteen vertebrae of the spine end to end. For, sitting thus, the skin, flesh, and sinews do not bend. Then, the painful sensations that would arise momentarily due to their bending do not arise. When those do not arise, the mind becomes unified, the meditation subject does not decline, but grows, expands, and becomes abundant. "Establishing mindfulness in front" means placing mindfulness in front of the meditation subject. It means placing it near the mouth. Therefore, it is said in the Vibhanga, "This mindfulness is established, well-established, either at the tip of the nose or at the sign of the mouth; therefore, it is said, 'establishing mindfulness in front'" (Vibhanga. 537). Alternatively, "around" is the sense of embracing. "Mouth" is the sense of exit. "Mindfulness" is the sense of establishment. Therefore, it is said, "mindfulness in front." Thus, the meaning should be understood here according to the method stated in the Patisambhida. Here is the summary: "Having made mindfulness the embraced exit."

217. "Sensual desire in the world" – here, "world" means the five aggregates of clinging in the sense of decay and dissolution. Therefore, having abandoned passion for the five aggregates of clinging, having suppressed sensual desire – this is the meaning here. "With sensual desire abandoned" means with sensual desire abandoned by way of suppression, not like eye-consciousness. "He purifies the mind from sensual desire" means he releases the mind from sensual desire. He makes it so that it abandons it and, having abandoned it, does not grasp it again – this is the meaning. The same method applies to "having abandoned ill-will and hatred," and so on. "Ill-will" means that by this, the mind abandons its former nature, like rotten porridge and so on. "Hatred" means it becomes corrupted by the change, or it corrupts and destroys others. Both of these are terms for anger. "Sloth" is mental sluggishness. "Torpor" is physical sluggishness; both sloth and torpor are called "sloth-and-torpor". "Perceiving light" means endowed with a pure perception free from hindrances, capable of knowing the perception of light seen by day even at night. "Mindful and clearly comprehending" means endowed with mindfulness and wisdom. Both of these are mentioned because they are helpful for the perception of light. Both restlessness and remorse are called "restlessness-and-remorse". "Having overcome doubt" means having crossed over and gone beyond doubt. "Not how-is-this, how-is-that" means he does not proceed in this way. "Concerning wholesome states" means concerning blameless states. He does not doubt, "Are these wholesome? How are these wholesome?" He does not waver – this is the meaning. This is the summary here. Whatever should be said concerning these hindrances in terms of the differences of meaning, characteristics, and so on, has all been said in the Visuddhimagga.

218. Now, this simile, "just as, great king," has been given. Here, "having taken a loan" means having taken wealth with interest. "He would make an end" means he would make it cease, so that not even the smallest amount of it would remain; he would do it in this way; it means he would repay it completely. "Because of that" means because of freedom from debt. For, reflecting, "I am debt-free," he obtains strong gladness and experiences happiness; therefore, it is said, "he would obtain gladness, he would experience happiness."

219. Due to the arising of dissimilar painful sensations, cutting the four postures with a saw, he is afflicted; that affliction is disease; he who has it is diseased. He is afflicted with the pain arising from it. "Extremely sick" means very ill. "He would not relish" means that, due to being overwhelmed by extreme disease, it would not be pleasing. "Strength alone" means just strength; it means he would not have any strength in his body. "Because of that" means because of health. For, reflecting, "I am healthy," both of those arise in him. Therefore, it is said, "he would obtain gladness, he would experience happiness."

220. "And there would be no loss of any of his possessions," there would not be even the slightest loss of his possessions. "Because of that" means because of release from bondage. The rest in all places should be connected according to the method already stated.

221-222. "Not independent" means not dependent on himself, he is unable to do anything according to his own wish. "Dependent on others" means dependent on others, acting according to the wishes of others. "Not going where he desires" means he is unable to go to the direction he wishes to go to, the desire to go arises in him, but he is unable to go there. "Slavery" means the state of a slave. "Free" means belonging to himself. "Because of that" means because of freedom. "A dangerous wilderness road" means a wilderness road, a waterless, long road. "Because of that" means because of reaching a safe place.

223. "These five hindrances not abandoned" – here, the Blessed One shows the unabandoned hindrance of sensual desire as resembling debt, and the others as resembling disease and so on. Here is the resemblance. He who takes a loan from others and wastes it, even when being told harshly by them, "Give the debt," even when being beaten, even when being killed, is unable to resist anything, he endures everything. The reason for his endurance is that debt. In the same way, he who is attached to something with sensual desire, grasps that object with craving, even when being spoken to harshly by it, even when being beaten, even when being killed, endures everything; the reason for his endurance is that sensual desire, like women being beaten by their householders; thus, sensual desire should be seen as like debt.

Just as a person suffering from bile sickness, even when given honey, sugar, and the like, does not find their taste due to the sickness, and spits it out, saying "Bitter, bitter." So too, a person with a corrupted mind, even when advised even slightly by teachers and preceptors who desire his well-being, does not heed the advice. Saying things like, "You bother me too much," he wanders away. Due to being sick with anger, that person, like the man with bile sickness with honey and so forth, does not experience the taste of the Teaching which include the delight of the jhānas. Thus, ill-will should be seen as like a disease.

Just as a person imprisoned in a jail on a festival day does not see the beginning, middle, or end of the festival. Even if released on the second day and, he hears others speak with "Oh, yesterday's festival was delightful, oh, the dances, oh, the songs," and so on, he does not reply. Why? Because he didn't experience the festival. In the same way, a monk overcome by sloth and torpor, even while the Dhamma is being taught with various methods, understands neither its beginning, middle, nor end. Even if he hears those when the Dhamma teaching is over speak with words praise like "Oh, the teaching of the Dhamma, oh, the causes, oh, the similes," he does not offer any response. Why? Because, due to sloth and torpor, he didn't experience the discourse. Thus, sloth and torpor should be regarded as like a jail.

For example, even a slave enjoying a festival who is told: "There is this urgent task to be done, go there quickly. If you don't go, I will cut off your hands and feet, or your ears and nose," goes quickly. He is unable to experience the beginning, middle, or end of the festival. Why? Due to being under another's control. Similarly, in the discipline, even if one who is unpracticed in the discipline, and has entered the forest for the sake of seclusion, has even the slightest doubt, thinking even allowed meat to be unallowable, he must abandon seclusion, and for the sake of purifying his virtue, go to one who upholds the discipline; he is unable to experience the joy of seclusion. Why? Because he is overcome by restlessness and remorse. Thus, restlessness and remorse should be regarded as like slavery.

For example, a man traveling on a wilderness road, upon seeing a place where people have been robbed and attacked by thieves, becomes suspicious and fearful even at the sound of a stick or a bird, thinking, "The thieves have come." Whether he goes, stands, or turns back, there is more ground that he hasn't covered than that he has. With great difficulty, he may or may not reach a place of safety. Similarly, one in whom doubt has arisen in the eight places, doubting in such ways as, "Is he indeed the Buddha, or is he not the Buddha?" cannot grasp it with faith. Being unable, he does not attain the path or the fruit. Just as on the wilderness road, repeatedly, the arising of hesitation, uncertainty, lack of investigation, and mental stiffness about "Are there thieves or not?" creates an obstacle to reaching safety, so too, doubt, by repeatedly arousing of hesitation, uncertainty, lack of investigation, and mental stiffness about "Is he the Buddha or not the Buddha?" and so on, creates an obstacle to the attainment of the Noble state. Thus, doubt should be seen as like a wilderness road.

224. Now, in the passage, "Suppose, great king, that there were no debt," the Blessed One shows the abandoning of sensual desire as similar to freedom from debt, and the others as similar to health and so forth. The similes here are as follows: Just as a man, taking a loan and investing it in his business, becoming prosperous, thinks, "This debt is a source of obstruction," repays the debt along with the interest, and tears up the promissory note. From then on, no one sends him a messenger or a letter. Even if he sees his creditors, if he wishes, he rises from his seat, if not, he does not. Why? Because of his detachment, his freedom from entanglement with them. Similarly, a monk, thinking, "This sensual desire is a source of obstruction," cultivating six qualities, abandons the hindrance of sensual desire. We will describe those six qualities in the *Mahāsatipaṭṭhāna Sutta*. When sensual desire is abandoned by him in this way, just as a man freed from debt has no fear or trepidation when he sees his creditors, so too, the monk has no clinging or attachment to external objects. Even seeing divine forms, defilements do not arise. Therefore, the Blessed One said that the abandoning of sensual desire is like being free from debt.

Just as that man suffering from bile sickness, by the application of medicine, overcomes that disease and thereafter enjoys the taste of honey, sugar, and the like. Similarly, a monk, thinking, "This ill-will is a source of great harm," cultivating six qualities, abandons the hindrance of ill-will. In regard to all the hindrances, we will describe the six qualities in the *Mahāsatipaṭṭhāna Sutta*. Not only those, but also those that should be cultivated for the abandoning of sloth and torpor, and the others, we will describe them all there. Thus, having abandoned ill-will, just as a man freed from bile sickness enjoys and partakes of the taste of honey, sugar, and the like, so too, the monk, accepting the precepts, trainings, and so on, with reverence, trains with delight. Therefore, the Blessed One said that the abandoning of ill-will is like health.

Just as the man who was imprisoned on the festival day, on a subsequent festival day thought, "Previously, I was imprisoned due to negligence, and therefore, I did not enjoy the festival. Now, I will be heedful," so that his enemies do not find an opportunity, having been heedful and experienced the festival, exclaimed, "Oh, the festival, oh, the festival!" Similarly, a monk, thinking, "This sloth and torpor are a source of great harm," cultivating six qualities, abandons the hindrance of sloth and torpor. When sloth and torpor are abandoned by him in this way, just as a man released from prison experiences the beginning, middle, and end of a seven-day festival, so too, experiencing the beginning, middle, and end of the festival of the Dhamma, he attains arahantship along with the analytical insights. Therefore, the Blessed One said that the abandoning of sloth and torpor is like release from prison.

Just as a slave, by relying on some friend, giving money to his masters, and making himself free, thereafter does whatever he wishes. Similarly, a monk, thinking, "This restlessness and remorse are a source of great harm," cultivating six qualities, abandons restlessness and remorse. Thus, having abandoned restlessness and remorse, just as a free man does whatever he wishes, and no one forcibly turns him back from it, so too, the monk follows the path of renunciation as he pleases, and restlessness and remorse do not forcibly turn him back from it. Therefore, the Blessed One said that the abandoning of restlessness and remorse is like being free.

Just as a strong man, taking up a sturdy weapon, armed and accompanied by his retinue, might set out on a wilderness road, and the thieves, seeing him from afar, might flee. He, having safely crossed that wilderness and reached safety, would be joyful and delighted. Similarly, a monk, thinking, "This doubt is a source of great harm," cultivating six qualities, abandons doubt. Thus, having abandoned doubt, just as a strong man, armed and accompanied by his retinue, fearless, disregarding thieves as mere grass, safely departs and reaches a place of safety, so too, a monk, crossing the wilderness of unwholesome conduct, attains the supreme place of safety, the deathless, great Nibbāna. Therefore, the Blessed One said that the abandoning of doubt is like a place of safety.

225. Joy arises means a state of gladness arises. When he is joyful, rapture arises means that when he is glad, rapture arises shaking the whole body. When he is rapturous, his body becomes tranquil means that, for the individual whose mind is accompanied by rapture, the mental body becomes tranquil, free from distress. He experiences happiness means he experiences bodily and mental happiness. The mind becomes concentrated means that, by means of this happiness of renunciation, the mind becomes concentrated, either through access concentration or through absorption concentration.

The Discourse on the First Jhāna

226. "He, quite secluded from sensual desires… enters and dwells in the first jhāna" and so forth, it should be understood, is stated to show the further distinction when the mind is concentrated by means of access concentration, and to show the different kinds of that concentration when the mind is concentrated by means of absorption concentration. This very body means this body born of action. He suffuses it means he moistens it, drenches it, makes the rapture and happiness pervasive in every part of the body. He soaks it means he soaks it thoroughly. He fills it means he fills it like a bellows with air. He permeates it means he touches it thoroughly. Of all of the body means that for this monk, of the entire body consisting of all its constituent parts, in any place where the continuity of inherited tendencies occurs, accompanied by skin, flesh, and blood, there is not even the smallest part unpervaded by the happiness of the first jhana.

227. Skilled means clever, competent both in making bath powders and in employing, mixing, and applying them. A bronze vessel means a vessel made of any kind of metal. But a vessel of clay is not stable. When being used, it breaks. Therefore, that is not shown. Sprinkling it again and again means sprinkling it with water again and again. He should knead it means, holding the bronze vessel with his left hand, with his right hand, having sprinkled water of the right quantity, he should knead it, making it into a lump. Imbued with moisture means imbued with the moisture of water. Saturated with moisture means permeated by the moisture of water. Inside and outside, along with means that it is pervaded by moisture of water everywhere, both inside and outside. And it does not drip means and the water does not drip drop by drop; it is possible to grasp it with the hand, even with two or three fingers, and also to make it into a ball.

The Discourse on the Second Jhāna

228-229. In the simile of the happiness of the second jhana, spring water means water that gushes up, not water that has welled up from below and is flowing. The meaning is water that is gushing up from within. Source means the way of its coming. Deva means cloud. From time to time means at times, or every half-month, or every ten days. Streams means rain. And should not release means and should not pour down, should not rain. A cool stream of water having welled up means a cool stream arising, the spring water filling the lake. Water that has welled up from below, flowing up and up, stirs up the water, breaking. Water entering from the four directions stirs up the water with old leaves, grass, sticks, and branches. Rain water stirs up the water with the falling of streams and with bubbles. But water arising as if created by spiritual power, settling, does not have the aspect of "it pervades this area, it does not pervade this area," so there is no place unpervaded. Here, the lake is like the body born of action. The water is like the happiness of the second jhana. The rest should be understood as in the previous method.

The Discourse on the Third Jhāna

230-231. In the simile of the happiness of the third jhana, there are water lilies in this, thus, it is a water lily pond. The same method applies to the other two terms. Here, among white, red, and blue, any water lily is just a water lily. That which has fewer than a hundred petals is a white lotus, that which has a hundred petals is a pink lotus. Or, without the rule of petals, a white one is a pink lotus, a red one is a white lotus; this is the determination here. Immersed in water means they have not emerged from the water. Growing completely immersed within means, being completely immersed within the water level, they are growing, thriving. The rest should be understood as in the previous method.

The Discourse on the Fourth Jhāna

232-233. In the simile of the happiness of the fourth jhana, with a mind that is purified, clarified; here, purified means free from defilements, clarified means radiant. With a white cloth, this is stated in reference to radiating warmth. For with a soiled cloth, the radiation of warmth does not occur; with a cloth freshly washed at that moment, the radiation of warmth is strong. In this simile, the cloth is like the body born of action; the radiation of warmth is like the happiness of the fourth jhana. Therefore, just as when a man who has bathed well sits down, having covered himself, including his head, with a clean cloth, the warmth from his body pervades the entire cloth. There is no part of the cloth unpervaded. In the same way, by the happiness of the fourth jhana, there is no part of the body born of action of the monk that is unpervaded. Thus, the meaning here should be understood. But the detailed explanation and the method of cultivating these four jhanas are stated in the Path of Purification, so they are not elaborated here.

However, it should not be understood that this is only the attainment of form jhana, and not the attainment of formless jhana. For without mastery practiced in fourteen ways in the eight attainments, there is no attainment of higher knowledge. But in the Pali, only the form jhanas are presented. The formless jhanas should be brought in and discussed.

The Discourse on Insight Knowledge

234. He, with his mind thus concentrated… and attained to imperturbability means he shows that the monk has mastery practiced in the eight attainments in fourteen ways. The rest here should be understood as stated in the Path of Purification. Directs his mind to knowledge and vision; here, knowledge and vision refers to the knowledge of the path, also to the knowledge of fruition, also to the knowledge of omniscience, also to the knowledge of reviewing, and also to insight knowledge. "Friend, is the holy life lived under the Blessed One for the sake of purification of knowledge and vision?" (Mahānidāna Sutta, MN 1.257). Here, the knowledge of the path is spoken of as knowledge and vision. "This is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, an attainment of ease" (Mahāsīhanāda Sutta, MN 1.328). Here, the knowledge of fruition. "And there arose in the Blessed One the knowledge and vision: 'Āḷāra Kālāma has passed away seven days ago'" (Mahāvastu, 10). Here, the knowledge of omniscience. "And there arose in me knowledge and vision: 'My liberation is unshakable, this is my last birth'" (Mahāvastu, 16). Here, the knowledge of reviewing, but here, “directs his mind to knowledge and vision,” this insight knowledge is said to be knowledge and vision.

He directs means, for the purpose of realizing insight knowledge, he makes it inclined, leaning, and flowing towards that. The meaning of “corporeal” and the rest has already been stated. A heap and accumulation of food and gruel means accumulated, grown, by means of food and gruel. Subject to impermanence, to being worn and rubbed away, to dissolution and disintegration means, in the sense of non-existence after having been, it is subject to impermanence. It is subject to being worn away by subtle applications for the sake of dispelling unpleasant smells. It is subject to being rubbed away by gentle massages for the sake of relieving pain in the limbs. It is subject to being rubbed away by pulling and squeezing and so on, in order to restore the proper condition of various limbs that have become disarranged in the womb, making them lie down on the lap in infancy. Even having been cared for in this way, it is subject to dissolution and disintegration; it breaks up and scatters; the meaning is that it is of such a nature. Here, in such expressions as “corporeal, made of the four great elements,” the origin is discussed in six terms. With “impermanence,” along with the last two, the cessation. Here, based on and attached to this means located in and attached to this body made of the four great elements.

235. Beautiful means lovely. Of superior birth means originated from a pure source. Well-fashioned means well-worked, with stones and gravel removed. Clear means with a thin surface. Transparent means very clear. Endowed with all aspects means complete in all ways, with washing, piercing, and so on. By means of “blue” and so on, he shows the perfection of color. Something threaded like that becomes conspicuous. Even so means here, in this way, the comparison should be understood. The body born of action is like the jewel. Insight knowledge is like the string that is threaded. The monk who has attained insight is like the man with eyes, taking it in his hand and reviewing, "This is a jewel," The time when the jewel has become manifest is like insight knowledge. The time when the body made of the four great elements has become manifest to the monk who has directed his mind and is seated. The time when the string has become manifest in the phrase, "In that, this string is threaded," is like insight knowledge, the time when either the groups of five aggregates with touch as the fifth, or all mental and physical phenomena, or insight knowledge itself, have become manifest to the monk who has directed his mind and is seated.

And this insight knowledge is subsequent to the path knowledge. Even so, since when the subject of supernormal powers is commenced, there is no intervening topic for this, it is therefore shown right here. And since fear and dread arise in one who has not performed thorough examination by way of impermanence and so on, when hearing a terrifying sound with the divine ear element, when recollecting terrifying aggregates with the recollection of past lives, and when seeing even a terrifying form with the divine eye, but not in one who has performed thorough examination by way of impermanence and so on, therefore, in order to accomplish the cause of dispelling fear for one who has attained the supernormal powers, this is shown right here. Moreover, since the bliss of insight is indeed a distinct immediate fruit of recluseship that accomplishes the bliss of the path and fruition, therefore, it is to be understood that this is shown here from the very beginning.

The Discourse on the Knowledge of Mind-Made Power

236-237. "Mind-made" means created by the mind. "Complete with all major and minor limbs" means endowed with all major and minor limbs. "With faculties unimpaired" means with faculties unimpaired in terms of their structure. For the form created by one with psychic power, if the one with psychic power is fair, it too is fair. If he has unpierced ears, it too has unpierced ears. Thus, it is similar to him in every respect. The similes, such as "as a reed from its sheath," are given only to show the similarity. Indeed, the inner pith is just like the reed to it. The sword is just like the sheath, in a round sheath, they insert a round sword, in a spread-out one, a spread-out one. "Case" is a name for the snake's slough, not for a wicker basket. The snake's slough is just like the snake. Here, although it is shown as if "a man might draw a snake out of a case" with his hand, yet its extraction should be understood as by the mind. For this snake, dwelling in its own kind, relying on a piece of wood or a tree, with the power known as the effort of drawing the body out of the skin, as if eating the body, loathes the old skin, by these four reasons, it sheds its skin itself, it is not possible for another to draw it out from there. Therefore, it should be understood that this is said with reference to extraction by the mind. Thus, the body of this bhikkhu is like the reed and so on, the created form is like the pith and so on. This is the correlation of similes here. The method of creation here, and hereafter the discourse on the five supernormal knowledges, beginning with the kinds of psychic power, should be understood in every way as explained in the Visuddhimagga. Only the simile is additional here.

The Discourse on the Knowledge of the Kinds of Psychic Power and so on

238-239. Herein, the bhikkhu who has attained the knowledge of the kinds of psychic power should be regarded like skilled potters and so on. The knowledge of the kinds of psychic power should be regarded like well-prepared clay and so on. The performing of various forms of desired vessels and so on should be regarded like the transformation of that bhikkhu.

240-241. In the simile of the divine ear element, since the long road through a wilderness is fraught with danger and peril, where one, anxious and apprehensive, cannot determine, 'This is the sound of a drum,' 'This is the sound of a tabor,' therefore, not mentioning wilderness-crossing, and showing the safe path, he says, "traversing a high road." For one traversing the safe, peril-free path slowly, with a cloth on his head, easily determines the sounds of the aforesaid types. The time when the various sounds become manifest to him through hearing should be understood as the time when sounds, both divine and human, near and far, become manifest to the yogi.

242-243. In the simile of the knowledge of encompassing minds, "young" means youthful. "Youth" means endowed with adolescence. "Fond of adornment" means, even being a youth, not lazy, not with soiled clothes and body, but rather naturally inclined to adornment, meaning accustomed to bathing two or three times a day, and to wearing clean clothes and making adornments. "With a blemish" means flawed by one or other of the defects of blackheads, marks, facial blemishes, and pimples. Herein, just as the flaw in the face is evident to him observing the facial sign, so too, the sixteenfold mind of others is evident to the bhikkhu sitting having directed his mind to the knowledge of encompassing minds. This is to be understood.

244-245. In the simile of the knowledge of recollecting past lives, "the activities done that day are evident" means only the three villages visited that day are taken. Herein, the one who has attained the knowledge of recollecting past lives should be regarded like the man who has visited three villages; the three existences should be regarded like the three villages; the manifestation of the activities done that day in the three villages by that man should be regarded like the manifestation of the activities done in three existences by the bhikkhu sitting having directed his mind to the recollection of past lives.

246-247. In the simile of the divine eye, "passing along the street" means passing back and forth. "Walking on the street" is also a reading. This is the same meaning. Herein, the physical body of this bhikkhu should be regarded like the palace at the crossroads in the middle of the city; this very bhikkhu, having attained the divine eye, is like the sighted man standing in the palace; those entering a house are like those entering a mother's womb by way of relinking; those coming out of a house are like those coming out of a mother's womb; those beings passing back and forth are like those passing along the street on the road; those beings existing here and there in the three existences are like those sitting at the crossroads in the middle of the open space in front; the time when those people become manifest to the man standing on the palace roof is like the time when beings existing in the three existences become manifest to the bhikkhu sitting having directed his mind to the knowledge of the divine eye. And this is said only for the sake of ease of exposition. But in the formless realm, there is no object for the divine eye.

The Discourse on the Knowledge of the Destruction of Taints

248. "He, with his mind thus concentrated" here should be understood as the fourth jhana mind which is the basis for insight. "For the knowledge of the destruction of the taints" means for the sake of generating the knowledge of the destruction of the taints. And here, destruction of the taints is called the path, the fruition, Nibbana, and even disintegration. In "Knowledge in destruction, knowledge in non-arising," the path is called the destruction of the taints. In "He is a recluse through the destruction of the taints" the fruition is meant. "For one who sees others' faults, constantly taking exception, His taints increase, he is far from the destruction of taints."

Here, Nibbana is meant. In "The destruction, fading away, alteration, impermanence, disappearance of the taints," disintegration is meant. But here, Nibbana is intended. The path of arahatship also applies.

"Directs his mind" means he makes the insight-mind inclined, bent, and directed towards it. In "This is suffering" and so on, he understands all the truth of suffering as it really is, with the penetration of its own and common characteristics, saying, "This much is suffering, not more than this." He understands the craving that produces that suffering as "this is the origin of suffering." He understands the place where both of them cease, their non-arising, Nibbana, as "this is the cessation of suffering"; and he understands the noble path that leads to it as "this is the path leading to the cessation of suffering," as it really is, with the penetration of its own and common characteristics.

Having thus shown the truths according to their own nature, showing them again by way of defilements, according to category, he says, "These are the taints" and so on. "For him, thus knowing, thus seeing" means for that bhikkhu thus knowing, thus seeing, he stated the path culminating in insight, together with insight. "From the taint of sensuality" means from the taint of sensuality. "Is liberated" shows the moment of the path. "When liberated" shows the moment of fruition. "There is the knowledge: 'It is liberated'" shows the knowledge of reviewing. "Birth is exhausted" and so on show his state. For, by that knowledge, the one with taints destroyed, reviewing, understands "Birth is exhausted" and so on.

But which birth of his is destroyed? And how does he know it? It is not, indeed, that his past birth is destroyed, for that was destroyed previously. Nor the future, because of the absence of striving in the future. Nor the present, because of its present existence. But whatever birth might arise, due to the non-development of the path, in the realms of one, four, or five aggregates—differentiated as one, four, or five aggregates—that birth is destroyed due to the development of the path, by attaining the state of non-arising in the future. He, reflecting on the defilements abandoned by developing the path, and knowing "Even though karma exists, in the absence of defilements, it becomes non-linking in the future," he understands.

"Dwelt" means lived, completely lived. "The holy life" is the holy life of the path. Seven trainees, together with the worldling who possesses virtue, are said to live the holy life, while the one with destroyed inflows is one who has lived the life; therefore, he, reflecting upon his living of the holy life, knows "The holy life has been lived." "Done is what was to be done" means the sixteenfold task has been completed in the four truths by means of the four paths, through the aspects of full understanding, abandoning, realization, and development. The defilements to be abandoned by that and that path have been abandoned; the root of suffering has been cut off, is the meaning. The virtuous worldlings and the others are doing that task, the one with destroyed inflows is one who has done what was to be done. Therefore, reflecting on his own task, he knows, "Done is what was to be done". "There is nothing further for this state" means he knows: Now, for this state, for the sake of this sixteenfold task, or for the sake of the destruction of defilements, there is no further duty of developing the path to be done by me. Or else, "for this state" means from this state, of this kind. There is no other existence for me now, following the presently existing continuum of aggregates. These five aggregates stand, fully understood, like trees with their roots cut; they will be extinguished like a fire without fuel at the cessation of the last consciousness, and they will go to a state beyond designation, so he knows.

249. "On the top of a mountain" means at the summit of a mountain. "Undisturbed" means without mud. "Shells and" "conches" together are "shells-and-conches". "Gravel and" "pebbles" together are "gravel-and-pebbles." "Shoals of fish," meaning schools, are "fish-shoals". In "either standing or moving," the gravel and pebbles are always standing, the others are both moving and standing. Just as when some cows are standing at intervals, and some are sitting, all, including the standing ones are called "these cows are moving", prioritizing the moving ones, it is said. In the same way, prioritizing the gravel and pebbles that are standing, the other two are also said to be "standing". And prioritizing the other two that are moving, the gravel and pebbles are also said to be "moving". There, just like the time when the shells, conches, and so forth, are clearly visible to a person with sight standing on the shore and looking, so too should be seen the time when the four truths are clearly visible to the monk who sits, directing his mind towards the destruction of the inflows.

To this extent, insight knowledge, mind-made knowledge, the knowledge of the various psychic powers, the divine ear knowledge, the knowledge of encompassing minds, the knowledge of recollecting past lives, the twin knowledges of passing away and reappearance, the divine eye knowledge, and the knowledge of the destruction of inflows—these ten knowledges have been indicated. The division of their objects should be known: there, insight knowledge has seven kinds of objects: limited, exalted, past, future, present, internal, and external. Mind-made knowledge takes only the object-sphere of the created form as its object, and thus it has a limited, present, external object. The knowledge of the destruction of the inflows has an immeasurable, external, and indescribable object. The distinction of objects for the remainder is stated in the *Visuddhimagga*. Or, that there is no other fruit of the contemplative life superior to this, by any means—the Blessed One concluded the teaching with the culmination of Arahantship.

The Discourse on Ajātasattu Declaring Himself a Lay Follower

250. The king, expressing his appreciation at various points, having listened attentively from beginning to middle to end, thought: "For a long time, indeed, have I been asking these questions of many recluses and brahmins; striving at husks, I did not obtain any essence. Oh, indeed, the perfection of the Blessed One's qualities, who, like lighting a thousand lamps, making a great light, answered these questions for me. For a long time, indeed, I have been deceived, not knowing the power of the qualities of the Ten-Powered One." Having his body suffused with the fivefold rapture arising from recollecting the Buddha's virtues, revealing his own faith, he declared himself a lay follower. To show this, it begins, "When this was said, the king…"

There, "Excellent, Blessed One"; this word "excellent" is seen in the contexts of destruction, beauty, comeliness, and rejoicing. In "The night, Blessed One, is excellent; the first watch has passed; the Sangha of monks has been sitting for a long time" it is seen in the context of destruction. In "This person is pleasing to me; he is more excellent and refined than these four persons," it is seen in the context of beauty. "Who is it that salutes my feet, shining with psychic power and glory; With excellent complexion, illuminating all directions?"

In verses and so on, it is seen in the context of comeliness. In "Excellent, O Gotama," and so on, it is in the context of rejoicing. Here also it is in the context of rejoicing. And since it is in the context of rejoicing, therefore it should be understood that it is said, "Good, good, Blessed One." In fear, anger, praise, haste, curiosity, and surprise; In laughter, sorrow, and serenity, the wise one makes it reduplicated. And by this characteristic, here it should be understood that it is said twice due to serenity and due to praise. Or, "excellent" means exceedingly pleasant, exceedingly agreeable, exceedingly beautiful.

Here, with one word "excellent" he praises the teaching, with one he praises his own faith. This is the intention here: "Excellent, Blessed One, is this exposition of the Dhamma by the Blessed One, 'excellent' is my faith having come because of this exposition of the Dhamma by the Blessed One." Or, he praises the Blessed One's words by combining two meanings: The Blessed One's words are excellent because of destroying faults, excellent because of attaining virtues. Likewise, because of generating faith, because of generating wisdom, because of its meaning, because of its expression, because of its clear words, because of its profound meaning, because of its pleasantness to the ear, because of its reaching the heart, because of its not exalting oneself, because of its not disparaging others, because of its coolness of compassion, because of its clarity of wisdom, because of its delightful accessibility, because of its withstanding scrutiny, because of its pleasantness to hear, because of its benefit when examined—in these and other ways it should be connected.

After that, he praises the teaching with four similes. There, "what was overturned," means what was placed face down or what had fallen face down. "He would set upright," means he would make it face up. "What was concealed" means what was covered with grass, leaves, and so forth. "He would reveal," means he would uncover. "To one who was lost," means to one who was lost as to the direction. "He would show the way," means taking him by the hand, he would say, "This is the way." "In the darkness" refers to the fourfold darkness of the fourteenth day of the dark half of the month, midnight, a dense forest, and a covering of clouds. This is the literal meaning. But this is the explanation with the intended meaning. Just as someone would set upright what was overturned, thus setting me up from false doctrine, who had fallen into false doctrine and was averse to the true Dhamma. Just as he would reveal what was concealed, thus revealing the teaching that had been concealed by the thicket of wrong views since the disappearance of the Blessed One Kassapa's dispensation; just as he would show the way to one who was lost, thus revealing the path to heaven and liberation to me, who had followed the wrong path, the false path; just as he would hold a lamp in the darkness, thus being the holder of the lamp of the teaching that dispels the darkness of delusion that covers the forms of the Buddha and other jewels, to me who was immersed in the darkness of delusion and could not see them—because the Blessed One illuminated these principles for me with these methods, the Dhamma has been illuminated in many ways.

Having praised the teaching thus, the king, his heart filled with faith in the Triple Gem due to this discourse, and wishing to express his devotion, spoke, beginning with, "This I". Herein, "this I" means "this very I". "I go to the Blessed One for refuge" signifies: the Blessed One is my refuge, my final resort, the protector from harm, and the provider of benefit. With this intention, I go to the Blessed One, I venerate, attend upon, and serve Him; or thus I know and understand. For those roots that have the meaning of going, understanding is also their meaning. Therefore, of the phrase "I go", "I know, I understand" is also a stated meaning. And "to the Dhamma, and to the Sangha of Bhikkhus": here, the Dhamma is that which upholds, preventing beings from falling into the four woeful states, by the path that has been attained, by the cessation that has been realized, and by those who are practicing accordingly. As such, it refers in essence to the Noble Path and Nibbana. It has been stated: "Of all things conditioned, monks, the Noble Eightfold Path is said to be the foremost" (A.N. 4.34), and so on in detail. And not only the Noble Path and Nibbana, but also the teaching of the doctrine together with those on the noble fruit. It is stated in the Chattamāṇavaka Vimana:

"To dispassion, to freedom from craving, to peace, to the sorrowless, to the unconditioned Dhamma, free from aversion,

To this sweet, excellent, and well-divided Dhamma, go for refuge." (Vv. 887)

Here, "to dispassion" refers to the path. "To freedom from craving, to peace" refers to the fruit. "To the unconditioned Dhamma" is Nibbana. "Free from aversion, sweet, excellent, and well-divided" are the collections of discourses divided by the three baskets. "Sangha" means that which is united by the convergence of view and virtue. In essence, it refers to the community of eight noble individuals. It has been stated in that same Vimana:

"Where a gift given is said to be of great fruit, to the four pure pairs of persons;

Those eight individuals who have seen the Dhamma, go to this Sangha for refuge." (Vv. 888)

The Sangha of Bhikkhus is the Bhikkhu-Sangha. Thus, the king declared his going for refuge to the three refuges.

Discourse on Going for Refuge

Now, concerning these goings for refuge, for the sake of clarity, the refuge, the going for refuge, the one who goes for refuge, the varieties of going for refuge, the fruit of going for refuge, the defilements, and the breaking, this method should be understood. As follows: first, in terms of the meaning of refuge: that which crushes is a refuge. For those who have gone for refuge, by that very going for refuge, it crushes, destroys fear, terror, suffering, the woeful states, and defilement – this is the meaning. This is a designation for the Triple Gem.

Or, the Buddha crushes the fear of beings by promoting what is beneficial and preventing what is unbeneficial. The Dhamma, by leading out of the wilderness of existence and providing solace; the Sangha, by making even small acts yield abundant fruit. Therefore, in this way too, the Triple Gem is a refuge. The arising of mind inclined towards taking refuge, which has destroyed defilements by faith in and esteem for the Triple Gem, is the going for refuge. One endowed with that goes for refuge. With the aforementioned arising of mind, one approaches the Triple Gem thus: "These three jewels are my refuge, my final resort." Thus, should be understood the refuge, the going for refuge, and he who goes for refuge.

Regarding the varieties of going for refuge, there are two kinds of going for refuge: the supramundane and the mundane. Herein, the supramundane, for those who have seen the truths, at the moment of the path, through the eradication of defilements associated with going for refuge, proceeds, having Nibbana as its object, fulfilling its function with respect to the entire Triple Gem. The mundane proceeds for ordinary people, through the suppression of defilements associated with going for refuge, having as its object the qualities of the Buddha and so on. In essence, it is called the acquisition of faith in the objects of the Buddha and so forth, and the right view rooted in faith, which is called 'right action' among the ten bases of meritorious action. This proceeds in four ways: by self-surrender, by making it one's final resort, by undertaking discipleship, and by reverential salutation.

Herein, self-surrender is the relinquishing of oneself to the Buddha, the Dhamma, and the Sangha, thus: "From today onwards, I surrender myself to the Buddha, to the Dhamma, to the Sangha." Making it one's final resort is thus: "From today onwards, I am one whose final resort is the Buddha, whose final resort is the Dhamma, whose final resort is the Sangha. Take note of me thus." Undertaking discipleship is thus: "From today onwards, I am a disciple of the Buddha, a disciple of the Dhamma, a disciple of the Sangha. Take note of me thus." Reverential salutation is thus: "From today onwards, I perform acts of respectful salutation, rising, making offerings, and proper conduct only to the three objects of the Buddha and so forth. Take note of me thus." For by performing any one of these four ways, refuge is considered to have been taken.

And further, "I surrender myself to the Blessed One, to the Dhamma, to the Sangha. I surrender myself, I surrender my life. My self is indeed surrendered, my life is indeed surrendered. For as long as life lasts, I go to the Buddha for refuge. The Buddha is my refuge, my shelter, my protection." Thus, self-surrender should be understood. "And indeed, I might see the Teacher, I might see only the Blessed One. And indeed, I might see the Fortunate One, I might see only the Blessed One. And indeed, I might see the Perfectly Enlightened One, I might see only the Blessed One." (S.N. 2.154). Thus, discipleship should be understood, like Mahakassapa’s going for refuge.

"So I will wander, from village to village, from town to town,

Paying homage to the Fully Enlightened One, and to the good Dhamma of the Dhamma." (Sn. 194)

Thus, making it one's final resort should be understood, like the going for refuge of Āḷavaka and others. Then, the brahmin Brahmāyu, rising from his seat, arranging his upper robe over one shoulder, placing his head at the feet of the Blessed One, kissed the feet of the Blessed One with his mouth, stroked them with his hands, and announced his name: "I am Brahmāyu, Blessed Gotama, the brahmin, I am Brahmāyu, Blessed Gotama, the brahmin." (M.N. 2.394). Thus, reverential salutation should be seen.

This is of four kinds, according to relatives, fear, teachers, and the worthy of offerings. Here, going for refuge is through reverential salutation to the worthy of offerings, not by the others. For one takes refuge only out of a sense of superiority, and it is broken by a sense of superiority. Therefore, if a Sakyan or a Koliyan bows, thinking, "The Buddha is our relative," refuge has not been taken. Or if one bows out of fear, thinking, "The recluse Gotama, honored by kings, of great power, if not venerated, might cause harm," refuge has not been taken. Or if, remembering some instruction received from the Blessed One in the time of the Bodhisatta, or in the time of the Buddha:

"A wise householder should divide his wealth into four.

With one portion, he should enjoy his wealth, with two he should engage in business;

And the fourth he should set aside, for times of adversity." (D.N. 3.265)

Having learned such an instruction, one bows, thinking, "He is my teacher," refuge has not been taken. But if one bows, thinking, "This one is the foremost worthy of offerings in the world," refuge has been taken by him.

And for a male or female lay follower who has taken refuge thus, the going for refuge is not broken by bowing to a relative who has gone forth among other sectarians, thinking, "This is my relative", let alone one not gone forth. Likewise, by bowing to a king out of fear. For one bows, thinking "He is honored by the realm, if not venerated, he might cause harm". Nor is it broken by bowing to any sectarian teacher of a skill, thinking "this is my teacher". Thus the variety of going for refuge should be understood.

Herein, for the supramundane going for refuge, the four fruits of recluseship are the result of fruition, the cessation of all suffering is the fruit of benefit. It is stated:

"He who has gone for refuge to the Buddha, the Dhamma, and the Sangha,

Sees with right wisdom the Four Noble Truths:

Suffering, the origin of suffering, the overcoming of suffering,

And the Noble Eightfold Path leading to the cessation of suffering.

This, indeed, is the secure refuge, this is the supreme refuge;

Having come to this refuge, one is released from all suffering." (Dh. 192)

Moreover, the fruit of advantage for the departed one should be understood through the non-approaching of what is permanent, and so on. It has been said: “It is impossible, it cannot happen that a person accomplished in view would approach any formation as permanent…or… any formation as সুখ…or… any thing as self…or… deprive their mother of life…or… father…or… a Worthy One…or… with a corrupted mind, cause a Truth-finder’s blood to be shed…or… split the Order…or… dedicate himself to another teacher, this is not possible” (A. i, 290). But for worldly refuge-taking, success in rebirth and success in possessions are the fruit. It has been said:

“Whoever has gone for refuge to the Awakened One, they will not go to the plane of misery;

Abandoning the human body, they will fill the bodies of the gods.” (S. i, 37);

Furthermore, it has been said: “Then Sakka, the lord of the gods, together with eighty thousand deities, approached the venerable Mahāmoggallāna… staying to one side, Sakka, the lord of the gods, said this to the venerable Mahāmoggallāna: “It is good, lord of the gods, to go for refuge to the Awakened One. Because of going for refuge to the Awakened One, lord of the gods, some beings here, at the breaking up of the body, after death, are reborn in a good destination, a heavenly world… they surpass other deities in ten respects: in divine life-span, divine beauty, divine happiness, divine glory, divine sovereignty, divine sights, sounds, scents, tastes, and touches” (S. iv, 341). This method applies to the Teaching and the Order. Moreover, the specific fruit of taking refuge should be understood through the Velāma Sutta, and others. Thus, the fruit of taking refuge should be understood.

And here, worldly refuge-taking is defiled by ignorance, doubt, wrong knowledge, and so on, in regard to the three objects, it is not of great swiftness, not of great expansion. There is no defilement for the supramundane. And of worldly refuge-taking there are two kinds of divisions: blameable and blameless. Of these, the blameable arises through surrendering oneself to other teachers, and so on, and it has undesirable results. The blameless arises through the ending of life, and because there is no ripening, it is fruitless. But there is no division of the supramundane. For even in another existence, a noble disciple does not dedicate himself to another teacher. Thus, the defilement and the division of refuge-taking should be understood.

“May the Fortunate One accept me as a lay follower”, means “May the Fortunate One accept me as a lay follower”, thus, may he know me. Herein for the sake of skill in the way of a lay follower, this miscellany should be understood: Who is a lay follower? Why is he called a lay follower? What is his virtue? What is his livelihood? What is his failure? What is his success?

Herein, who is a lay follower? Any householder who has gone for refuge. It has been said: “When, Mahānāma, one has gone for refuge to the Awakened One, has gone for refuge to the Teaching, has gone for refuge to the Order. To this extent, Mahānāma, one is a lay follower.” (S. v, 1033).

Why is he called a lay follower? Because of serving the Triple Gem. For he serves the Awakened One, thus he is a lay follower, and so the Teaching, and the Order.

What is his virtue? The five abstinences. As he said: “When, Mahānāma, a lay follower has abstained from the destruction of life, from taking what is not given… from misconduct in sensual pleasures… from false speech… from the taking of fermented and distilled intoxicants which are the occasion for carelessness, to this extent, Mahānāma, a lay follower is virtuous” (S. v, 1033).

What is his livelihood? Abandoning the five wrong trades, making a living righteously and fairly. It has been said: “There are these five trades, monks, that should not be engaged in by a lay follower. What five? Trade in weapons, trade in living beings, trade in meat, trade in intoxicants, and trade in poison. These, monks, are the five trades that should not be engaged in by a lay follower.” (A. v, 177).

What is his failure? Whatever is a failure of that very virtue and livelihood, this is his failure. Moreover, whatever makes him an outcaste, a stain, and a disgrace, that should also be understood as his failure. And those are, in essence, the five qualities beginning with lack of faith. As he said: “Endowed with five qualities, monks, a lay follower is an outcaste of a lay follower, a stain of a lay follower, and a disgrace of a lay follower. With what five? He lacks faith, he is immoral, he is superstitious about auspicious omens, he trusts in omens, not in action, and he seeks those worthy of offerings outside of here, and he makes offerings there first” (A. v, 175).

What is his success? Whatever is his success in virtue and his success in livelihood, that is success; and those five qualities of his, beginning with faith, that make him a jewel, and so on. As he said: “Endowed with five qualities, monks, a lay follower is a jewel of a lay follower, a lotus of a lay follower, and a white lotus of a lay follower. With what five? He has faith, he is virtuous, he is not superstitious about auspicious omens, he trusts in action, not in omens, he does not seek those worthy of offerings outside of here, and he makes offerings here first” (A. v, 175).

Herein, in the phrase "from this day forward," this word “forward” is seen in the meanings of beginning, limit, portion, and best. In “From this day forward, good gatekeeper, I close the gate to the Jain ascetics, male and female” (M. ii, 70) it is seen in the sense of beginning. In “He should touch that fingertip with this very fingertip. Tip of a sugarcane, tip of a bamboo” (Kathā. 281), in the sense of limit. “Let him distribute sour-tip or sweet-tip or bitter-tip at the tip of the dwelling or at the tip of the compound” (Cūḷava. 317), in the sense of portion. “As far as there are beings, monks, footless… the Truth-finder is declared to be the best of these” (A. iv, 34), in the sense of best. But here it should be understood in the sense of beginning. Therefore, “from this day forward” should be understood as “making this day the beginning.” This day means this present state. Or the reading is “from this day-tip,” the “d” being a euphonic junction. The meaning is this day as the tip.

Taking refuge for life. May the Fortunate One accept me, know me, as a lay follower, a suitable attendant, who has gone for refuge with the three refuges, a refuge not having another teacher, as long as my life lasts. For even if someone should cut off my head with a sharp sword, I would never say of the Awakened One “He is not the Awakened One,” or of the Teaching, “It is not the Teaching,” or of the Order, “It is not the Order.”

Having thus gone for refuge by surrendering himself, declaring the transgression he had committed, he said: “A transgression, revered sir.” Therein, transgression means fault. A transgression has overcome me, it occurred having overcome me, having overwhelmed me. “A righteous one, a righteous king” here means he who acts righteously is righteous. He became king by righteousness, not by unrighteousness such as patricide, and so on, thus he is a righteous king. I deprived of life, I separated from life. May he accept, may he forgive. For restraint in the future, for the sake of restraint in the future. For the sake of not doing again such a fault, a misdeed, a stumbling.

251. Indeed, this is an indeclinable in the sense of certainty. Just as you set the Teaching aright, just as the Teaching has been established, so you do, it is said, you made me forgive. We accept that of yours, that fault of yours, we forgive. This is growth, great king, in the Noble One’s discipline, this, great king, in the Noble One’s discipline, in the Fortunate One, the Awakened One’s teaching, is called growth. What is it? It is this seeing a transgression as a transgression, making amends for it according to the Teaching, and undertaking restraint in the future, but making the discourse person-based, he said: “Whoever, having seen a transgression as a transgression, makes amends for it according to the Teaching, and undertakes restraint in the future.”

252. Thus addressed, thus addressed by the Fortunate One. And now, may we, revered sir, here “now” is an indeclinable in the sense of indicating speech. Having made his speech about going, he said thus. Having many duties, having compelling duties. Having much to do, a synonym for that. When you now, when you, great king, think it is time for going, you know the time for that, it is said, you alone know the time for that. Having circumambulated and departed, having circumambulated three times, placing his joined palms, shining with the meeting of the ten nails, on his head, receding with his face towards the Fortunate One as far as the field of vision, at the place for not seeing, the boundary of vision, having paid homage with the five-point prostration, he departed.

253. Monks, this king is destroyed; monks, this king is ruined. This is what is said – monks, this king is destroyed, ruined, he has become broken in his foundation, in such a way he has destroyed himself by himself, as his foundation is not established. They are freed from lust, is without the dust of lust and other defilements. Because of the very absence of the stains of lust and so on, it is without stain. The eye of the Dhamma is either the eye in the Dhammas, or the eye made of Dhamma, in other places it is a designation of the three paths. But here, of the path of stream-entry. This is what is said – if he had not killed his father, now, sitting in this very seat, he would have attained the path of stream-entry, but an obstacle has arisen for him through association with bad friends. Even so, since he, having approached the thus-gone one, went for refuge to the Triple Gem, therefore, due to the greatness of my teaching, just as a man having committed murder might be freed with a penalty of just a handful of flowers, even so, having been reborn in the iron cauldron hell, falling downwards for thirty thousand years, having reached the bottom, ascending upwards for thirty thousand years, again reaching the upper surface, he will be released; indeed even this was said by the Blessed One, but it is not recorded in the canonical text.

But having heard this discourse, was any benefit obtained by the king? A great benefit was obtained. For from the time he killed his father, he gets no sleep, neither at night nor during the day, but having approached the Teacher, from the time of hearing this sweet and nourishing discourse on the Dhamma, he was able to sleep. He made great honor to the Three Jewels. There was no one like this king in possession of the faith of ordinary people. In the future, however, he will become a Private Buddha named Vijitāvī and attain final Nibbāna. The Blessed One said this. Delighted, the monks rejoiced in what the Blessed One had said.

Thus concludes the commentary on the Sāmaññaphalasutta

in the Sumaṅgalavilāsinī, the commentary on the Dīghanikāya.