DN09. Poṭṭhapādasutta - With Poṭṭhapāda Kinh Poṭṭhapāda (Bố-sá-bà-lâu)

9. Explanation of the Poṭṭhapādasutta

Explanation of the Story of the Wanderer Poṭṭhapāda

406. Thus have I heard… as far as… at Sāvatthī: the Poṭṭhapādasutta. Herein is the explanation of the unprecedented words. He dwells at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery: he dwells in the monastery built by the householder Anāthapiṇḍika in the grove of Prince Jeta near Sāvatthī. The wanderer Poṭṭhapāda: by name, a certain wanderer named Poṭṭhapāda. It is said that he, in his household life, was a very wealthy brahmin who, having seen the danger in sensual pleasures, abandoned a heap of wealth amounting to forty koṭis, went forth, and became a teacher of a sect. Samayappavādaka (sectarian-debating-hall): where they declare their views. It is said that at that place, brahmins such as Caṅkī, Tārukkha, Pokkharasāti, and others, as well as ascetics such as Nigaṇṭhas, Aceḷakas, and wanderers, having gathered, declare, relate, and explain their own views. Therefore, that monastery is called Samayappavādaka. And because it is surrounded by a row of timbaru (ebony) trees known as tinduka (ebony) trees, it is [called] Tindukācīra. As initially there was only one hall here, but later, due to a very meritorious wanderer, many halls were built. Therefore, taking that one hall itself as the basis, by the name it had acquired, it is called Ekasālaka (one-halled). But as it was a pleasure garden of Queen Mallikā, the consort of King Pasenadi, a monastery full of flowers and fruits, it came to be known as Mallikā’s monastery. In that sectarian-debating-hall, Tindukācīra, Ekasālaka, Mallikā's monastery.

Dwells: he dwells for the comfort of residing. Then, one day, at dawn, the Blessed One, having spread out the net of his all-knowing knowledge and scanning the world, saw the wanderer caught within the net of his knowledge. Contemplating, "This Poṭṭhapāda is appearing in my net of knowledge, what will happen?" he saw: "Today, I will go there. Then Poṭṭhapāda will ask me about cessation and emergence from cessation. I will relate both of these to him, correlating them with the knowledge of all Buddhas. Then, after a few days, he will come to me, bringing Citta the elephant trainer's son. I will teach them the Dhamma. At the end of the teaching, Poṭṭhapāda will take refuge in me. Citta the elephant trainer's son will go forth in my presence and attain arahantship." Then, early in the morning, having attended to his bodily needs, having put on the well-dyed lower robe, having tied the lightning-like waist-band, having placed the cloud-colored rag-robe, like a great cloud surrounding Mount Yugandhara, over one shoulder, having placed the freshly-polished alms bowl made of stone on his left shoulder, he departed from the monastery, like a lion from the foot of the Himalayas, intending to enter Sāvatthī for alms. Referring to this matter, it is said: "Then the Blessed One…" and so on.

407. It occurred to him: having gone near the city gate, and having looked at the sun according to his preference, seeing that it was still too early, this occurred to him. The expression "Now suppose I" appears like a particle indicating doubt, yet there is no doubt for Buddhas. But this preliminary reflection of the sort, "Shall we do this, or shall we not do this? Shall we teach the Dhamma to this one, or shall we not teach it to this one?" is attained by all Buddhas. Therefore, he said: "Now suppose I," meaning "If I."

408. Making a loud noise: making a high-pitched sound. For them, making such a noise, its manner of going upwards is high, and its manner of spreading in all directions is a great sound, thus with a loud noise and a great sound. For those wanderers, there is no duty to be done upon arising early in the morning, such as duties at a shrine, duties at a Bodhi tree, duties towards teachers and preceptors, or wise reflection. Therefore, they, having arisen early in the morning and sitting in the morning sunlight, start up conversations, beginning with each other's hands, feet, and so on, saying: "This one's hand is beautiful, this one's foot is beautiful," or about the qualities of women, men, boys, girls, and so on, or starting up conversations about other matters pertaining to the enjoyment of sensual pleasures, the enjoyment of existence, and so on, gradually engaging in various kinds of animal talk, such as talk about kings and so forth. Therefore, it is said: "Making a loud noise, with a loud noise and a great sound, engaging in various kinds of animal talk."

Then the wanderer Poṭṭhapāda, looking at those wanderers, [thought]: "These wanderers are exceedingly disrespectful towards each other, and since the appearance of the recluse Gotama, we have become like fireflies at sunrise. Our gains and honor have also diminished. If the recluse Gotama, or a disciple of Gotama, or a lay supporter of his were to come to this place, it would be exceedingly shameful. Indeed, the fault of the assembly falls upon the head of the assembly's leader." Thus, looking here and there, he saw the Blessed One. Therefore, it is said: "The wanderer Poṭṭhapāda saw… as far as… became silent."

409. Herein, he settled: he instructed, he concealed their fault. He established the assembly so that it was well-settled. Just as a man entering an assembly arranges his lower robe, arranges his upper robe, and wipes a dusty place in order to conceal his faults, so too, in order to conceal their fault, instructing them, "Be quiet, sirs," he established it so that it was well-settled; this is the meaning. Desiring quiet: he desires quiet. He sits alone, he stands alone; he does not live in association with a group. He might think it fit to approach: he might consider it appropriate to come here. But why does he anticipate the Blessed One's approach? Desiring his own benefit. It is said that when Buddhas or disciples of Buddhas come to their presence, the wanderers elevate themselves and place themselves in a high position in the presence of their own supporters, striving to win over the Blessed One's supporters, saying: "Today, the recluse Gotama has come to our presence, Sāriputta has come. They do not go to just anyone's presence. See our superior state." It is said that they, seeing the Blessed One's supporters, say: "Your teacher, the Blessed Gotama, and the disciples of Gotama, come to our presence. We are harmonious with each other. But you do not even wish to see us with your eyes, you do not perform any courteous act. What wrong have we done to you?" Then some people, [thinking]: "Even Buddhas go to their presence, what of us?" from that time on, seeing them, are not heedless. They became silent: surrounding Poṭṭhapāda, they sat down silently.

410. Welcome, sir: a good arrival, sir, of the Blessed One. For when the Blessed One comes to us, there is joy, when he departs, there is sorrow; this is what he shows. It has been a long time, sir: why does he say this? Did the Blessed One ever go there before? He had never gone before. But people have affectionate greetings such as: "Where are you going? Where have you come from? Have you lost your way? Have you come after a long time?" Therefore, he said this. And having said this, he did not sit down, being filled with pride. He rose from his seat and went to meet the Blessed One. For, seeing the Blessed One approaching, one who does not greet him with a seat or does not show respect is rare. Why? Due to being of high birth. This wanderer, too, shaking off his own seat and inviting the Blessed One with a seat, said: "Let the Blessed One, sir, be seated; this seat is prepared." The interrupted conversation: having sat down, whatever conversation was interrupted from the beginning until my arrival, in between, what conversation was interrupted? Because of my arrival, which conversation did not reach its conclusion? Speak, so that I may bring it to its conclusion; he offered the all-knowing-one's invitation. Then the wanderer, indicating, "This is a pointless conversation, insubstantial, connected with the round of existence, it does not deserve to be spoken in your presence," said: "Let it be, sir," and so on.

Explanation of the Discourse on the Cessation of Perceptions

411. "It remains, venerable sir," If the Blessed One wishes to hear, later this discussion will not be difficult to have, but our discussion is of no significance. Having obtained the Blessed One's arrival, however, we inquire about a different suitable reason, this is what is meant. Then questioning him – he said, ‘‘earlier, venerable sir’’ and so on. Here, regarding the hall of disputation, there is not a separate hall named the hall of disputation. But wherever various sectarians, ascetics, and brahmins engage in various discussions, that place, because it is the location for the arising of curiosity for many – “What is this one saying, what is that one saying?” – is called the hall of disputation. Regarding cessation of perception, here “abhi” is merely a prefix. Cessation of perception means cessation of mind, the discussion arose concerning momentary cessation. This, however, is the reason for its arising. When, indeed, the Blessed One relates a past life or establishes a precept of training, then throughout all of Jambudīpa the Blessed One's fame spreads. Having heard that, the sectarians – thinking, "It seems, the worthy Gotama has related a past life, are we not able to relate something similar?", doing something to rival the Blessed One, relate one occasion of another existence – thinking, “The worthy Gotama has established a training precept, are we not able to establish one?", they establish some precept of training for their own disciples. But then the Blessed One, sitting in the midst of the eightfold assembly, gave a discourse on cessation. Having heard that, the sectarians – thinking, "It seems, the worthy Gotama has spoken on cessation, we too will speak on that" – gathered and spoke. Therefore, it is said – “A discussion on the cessation of perception arose.” And here one of them, among those ones, one of them. Here, the first one is this one who, having gone forth in an external sectarian place, seeing a fault in the activity of the mind, cultivates absorption, thinking that the state of no-mind is peaceful, and having passed away from here, remains for five hundred eons in the realm of non-perception and then is reborn here. Not seeing any cause for the arising and ceasing of perception in that, he says – without cause, without condition. The second one, refuting him, grasping the non-percipient state of the ascetic Migasiṅga, said – ‘‘comes to be and ceases to be.’’ It is said that the ascetic Migasiṅga was a self-tormentor, a fierce ascetic, of extremely developed faculties. Due to the power of his virtue, Sakka’s celestial palace became hot. Sakka, the king of the gods, thinking, ‘‘Surely the ascetic desires Sakka’s place,’’ sent a celestial maiden named Alambusā – ‘go, having broken the ascetic’s austerity.’ She went there. On the first day, the ascetic, just seeing her, fled and entered the leaf hut. On the second day, broken by the hindrance of sensual desire, he took her hand, touched by that divine contact, he became unconscious, and at the end of three years, he regained consciousness. That one, with wrong views – thinking, "At the end of three years, he has emerged from cessation" – spoke thus. The third one, refuting him, referring to the Āthabbaṇa magic, said – ‘‘they draw up, and they draw down.’’ It is said that the Āthabbaṇikas, employing the Āthabbaṇa magic, show a being as if his head is cut off, as if his hand is cut off, and as if he is dead. Seeing his natural state again, that one, with wrong views – thinking, "He has emerged from cessation" – spoke thus. The fourth one, refuting him, referring to the intoxication sleep of the servants of the Yakkhas, said, “There are, indeed, worthy deities” and so on. It is said that the servants of the Yakkhas, making offerings to the deities all night, having danced and sung, at dawn drink one cup of liquor and, turning over, sleep and arise during the day. Seeing that, that one, with wrong views – thinking, "During the time of sleep, they have attained cessation; during the time of awakening, they have emerged from cessation" – spoke thus. But this Poṭṭhapāda the wanderer is of a wise nature. Having heard that discussion of theirs, remorse arose in him. "The discussion of these ones is like the discussion of the deaf and dumb, for these ones are declaring these four as cessations, and by this one cessation there must be just one, not many. And that one must be different, but that cannot be known by another except by the Omniscient One. If the Blessed One had been here, ‘this is cessation, this is not cessation,’ lighting up as it were a thousand lamps, he would have made it clear just today." Thus, he remembered only the Ten-Powered One. Therefore, he said, “of me, venerable sir,” and so on. Here, indeed, is a pair of particles in the sense of remembering, so that, remembering the Blessed One, this occurred to him: “Oh, indeed, the Blessed One, oh, indeed, the Well-Gone.” The meaning here is this: He who is skilled, adept, and clever in these states of cessation, may the Blessed One, indeed, speak, may the Well-Gone, indeed, speak. One who knows the nature, through familiar practice he knows the nature, the intrinsic nature, thus one who knows the nature. How, indeed, thus this wanderer says, beseeching, “We, Blessed One, do not know, you know, speak to us.” Then the Blessed One, speaking, said, “Here, Poṭṭhapāda,” and so on. Discourse on the Causeless Arising and Cessation of Perception 412. Here, in that, among those ascetics and brahmins. From the very beginning, they have erred, this shows that they have slipped right in the middle of the house. With cause, with condition, here, cause and condition are just names for reason, meaning with reason. Showing that reason, he said, “Training is one.” Here, training is one, perception arises, meaning that through training a certain perception arises. 413.And what is training? The Blessed One spoke, and what is that training? With a wish to elaborate, the Blessed One spoke. Then, since there are three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom. Therefore, showing those, in order to show the arising and cessation of perception with cause, the Blessed One, establishing the Dhamma from the arising of the Buddha onwards, said, "Here, Poṭṭhapāda, the Tathāgata arises in the world" and so on. Here, the training in higher virtue and the training in higher mind, just these two trainings have come in their own form, but the third, however, should be understood as having come because it is included by way of right view and right intention in “This, Poṭṭhapāda, is the path leading to the cessation of suffering, this single doctrine has been taught by me.” Sensual perception means both the passion related to the five strands of sensual pleasure and also the unarisen engagement with sensual pleasures. Here, the passion related to the five strands of sensual pleasure is eradicated by the path of non-returning, but the unarisen engagement with sensual pleasures remains in this place. Therefore, one’s former sensual perception, that of one who possesses the factors of the first jhāna, in the sense of being similar to the previously arisen sensual perception, is called the former sensual perception, that ceases, the unarisen does not arise. At that time, there is only the perception of subtlety of bliss born of seclusion, at that time of the first jhāna, the subtle perception of the bliss born of seclusion is true, is real. Or else, because of abandoning the gross factors such as sensual desire, it is subtle, and because of its reality, it is true perception, thus subtle true perception, the subtle true perception connected with the bliss born of seclusion, that one has, thus, one who has the subtle true perception of bliss born of seclusion, thus the meaning here should be understood. This method applies everywhere. And also training, here, since one trains while attaining, while dwelling in, and while emerging from the first jhāna, therefore, because it should be trained thus, it is called training. Through that first jhāna, known as training, in this way, one perception of the subtlety of bliss born of seclusion arises. In this way, one sensual perception ceases. This is training, the Blessed One spoke, this, known as the first jhāna, is one training, the Blessed One said. In this way, the meaning should be understood everywhere. But since the investigation of the factors of the eight attainments is only for the Buddhas, it does not exist even for disciples like Sāriputta, however, the investigation by way of aggregates is for disciples, and this, “perception, perception,” thus the investigation by way of factors has been uprooted. Therefore, having shown only perception up to the base of nothingness, in order to show that very thing as the peak of perception, he said, “From which, Poṭṭhapāda… up to… one attains the peak of perception.”

414. Herein, "because, Poṭṭhapāda, the monks" means any monk named Poṭṭhapāda. "Here he is self-percipient" means here in this Dispensation he is self-percipient, or this is the very reading, meaning he is percipient with the perception of his own first absorption. "Then from there to there" means that monk from that first absorption to the second absorption there, and from there to the third absorption, thus with each of those absorption perceptions he becomes self-percipient, self-percipient, and successively attains the peak of perception. The "peak of perception" is called the base of nothingness. Why? Because it is the peak of mundane attainments performing what is to be done. For, having stayed in the attainment of the base of nothingness, they attain both the base of neither-perception-nor-non-perception and cessation. Thus, it is called the peak of perception because it is the peak of mundane attainments performing what is to be done, he attains that, is the meaning.

Now, in order to show the cessation of perception, he said, "for him, standing at the peak of perception," and so on. Therein, in both instances of "he intends" and "he conditions," he is called intending while entering into absorption, meaning he arranges it again and again. He is called conditioning while making a wish for the sake of a higher attainment. "And may these perceptions of mine cease" means may these perceptions of the base of nothingness cease. "And other gross ones" means may other gross perceptions of the life-continuum arise. "He neither intends nor conditions," here, although he is actually intending, he does not intend; although he is conditioning, he does not condition. For this monk, having arisen from the base of nothingness and having entered the base of neither-perception-nor-non-perception, there is no consideration or application of mind thus: "I will stay for one or two thought-moments." But there is consideration and application of mind only for the sake of the attainment of cessation above. This meaning should be illustrated by the simile of the mentioning of the son's house.

It is said that having gone through the middle of his father’s house, at the back there is his son’s house. Then a junior monk who had come to the assembly hall, having taken superior food, was asked, "Where was this pleasant almsfood obtained?" He mentioned only the house where he had obtained it, saying, "From so-and-so’s house." But for him, although he had gone through the middle of his father’s house and come, there was no consideration there at all. Here, the attainment of the base of nothingness should be regarded like the assembly hall, the attainment of the base of neither-perception-nor-non-perception like the father’s house, the attainment of cessation like the son’s house, and having arisen from the base of nothingness without mentally adverting to the father's house after staying in the assembly hall, just like the mentioning of the son’s house, having entered the base of neither-perception-nor-non-perception without mentally adverting to the father’s house thus, "I will stay for one or two thought-moments", there is only mental application for the sake of the attainment of cessation above; thus, he is intending and yet he does not intend; he is conditioning and yet he does not condition. "And those perceptions" means those absorption perceptions cease. "And other ones" means other gross perceptions of the life-continuum do not arise. "He attains cessation" means that monk, practicing thus, attains, experiences, obtains the cessation of perception and feeling.

“Successive cessation of perception with full awareness attainment” here the word ‘abhi’ is merely a prefix, the word full awareness is spoken as intervening with the word cessation. But here the meaning is: the successive cessation of perception attainment with full awareness. Here, too, the special meaning of “successive cessation of perception with full awareness attainment” is: the cessation of perception attainment with full awareness for one who is fully aware at the end, or the cessation of perception attainment for the wise monk who is fully aware.

Now, here, standing, the discourse on the attainment of cessation should be spoken. But, indeed, this has been spoken in every way in the Visuddhimagga in the section on the benefits of developing wisdom, therefore it should be taken from what has been spoken there.

Thus, having spoken the discourse on cessation to the wanderer Poṭṭhapāda, the Blessed One, in order to make him acknowledge the absence elsewhere of such a discourse, said, "What do you think of this?" And the wanderer, acknowledging, "Venerable Sir, today, apart from your discourse, such a discourse has never been heard by me before," said, "No, Venerable Sir," and again, showing that he had carefully grasped the Blessed One's discourse, he said, "Thus, Venerable Sir," and so on. Then the Blessed One, approving him, saying, "It has been well grasped by you," said, "Thus, Poṭṭhapāda."

415. Then the wanderer, thinking, "The Blessed One has said, 'The base of nothingness is the peak of perception.' Is this alone the peak of perception, or is there a peak of perception in the remaining attainments as well?" asked about that matter, saying, "Is there only one?" and so on. The Blessed One answered him. Therein, "many" means multiple. "Just as, Poṭṭhapāda, he attains cessation" means by whichever device among earth device and so on, or by whichever absorption among the first absorption and so on. This is what is said: if, by means of the earth device as a basis, he attains the earth device attainment once, he attains the cessation of prior perception, one peak of perception; then if he attains it two times, or three times, or a hundred times, or a thousand times, or a hundred thousand times, he attains the cessation of prior perception, a hundred thousand peaks of perception. This method applies to the remaining devices. In the absorptions also, if by means of the first absorption as a basis, he attains the cessation of prior perception once, there is one peak of perception. Then, if he attains the cessation of prior perception two times, or three times, or a hundred times, or a thousand times, or a hundred thousand times, there are a hundred thousand peaks of perception. This method applies to the remaining attainments of absorption as well. Thus, either by way of attaining once, or by gathering all together by the characteristic of perceiving, there is one peak of perception; by way of attaining again and again, there are many.

416."Perception, Venerable Sir," Venerable Sir, he asks, "For the monk attaining cessation, does perception arise first?" The Blessed One answered him, "Perception, Poṭṭhapāda." Therein, "perception" means absorption perception. "Knowledge" means insight knowledge. Another method: "perception" means insight perception. "Knowledge" means path knowledge. Another method: "perception" means path perception. "Knowledge" means fruition knowledge. But the Elder Mahāsiva of the Three Baskets said:

What are these monks saying? Previously, Poṭṭhapāda asked the Blessed One about cessation. Now, asking about arising from cessation, he says, "For one arising from cessation, Blessed One, does the perception of the fruit of Arahatship arise first, or does reviewing knowledge?" Then the Blessed One, because the perception of the fruit arises first, and afterwards reviewing knowledge, said, "Perception, Poṭṭhapāda." Therein, "the arising of perception" is the arising of the perception of the fruit of Arahatship; afterwards, there is the arising of reviewing knowledge thus, "This is the fruit of Arahatship." "Because of this condition for me," it is said that reviewing knowledge has arisen because of the perception of the fruition attainment.

Discourse on Perception and Self

417. Now the wanderer, just as a village pig, bathed with scented water, anointed with perfumes, adorned with a garland of flowers, and placed on a royal couch, does not find happiness, but quickly goes to the dung heap and finds happiness; in the same way, although bathed, anointed, and adorned by the Blessed One with a subtle discourse characterized by deep penetration, and placed on the royal couch of the discourse on cessation, not finding happiness there, taking up his own view, which is like a dung heap, asked about that very thing, saying, "Venerable Sir, is perception a person’s self?" and so on. Then the Blessed One, wishing to take up his assent and explain, said, "But what do you?" and so on. Then he, although holding the view, "The self is immaterial," thinking, "The Blessed One is skilled in discourse; may he not destroy my view from the beginning," avoided his own view, saying, "Gross," and so on. Then the Blessed One, showing the fault in that, said, "If your [self] were gross," and so on. Therein, "this being so" means this being the case. This is an instrumental expression in the sense of locative. Or here the meaning is: for you who accept a self thus being. Due to the one arising and one ceasing of the four aggregates, although whichever perception arises, that very one ceases, nevertheless, taking up something again and again, it is said, "And other perceptions arise, and other perceptions cease."

418-420. Now, presenting another view – after saying, “I, venerable sir,” and so forth, and when faults were pointed out in that too, just as a madman, as long as his perception is not established, takes up one thing and discards another, but when his perception is established, he speaks only what is to be said, in the same way, taking up one thing and discarding another, now speaking his own view, he said, “Without form,” and so on. There, too, because he desires the arising and ceasing of perception, but considers himself to be eternal, therefore, showing him the fault in that very way, the Blessed One said, “Even if it is so,” and so forth. Then the wanderer, being overwhelmed by wrong view, and not understanding that distinction even when it was being stated by the Blessed One, said, “Is it possible, venerable sir, for me,” and so forth. Then the Blessed One, because he, even while seeing the arising and ceasing of perception, still considers himself composed of perception to be permanent, therefore said, “It is hard to understand,” and so forth.

Here is the summary – you have a different view, a different conviction, a different preference; your perspective proceeds in a different way, and what is agreeable and preferable to you is something different; your effort is directed elsewhere, engaged and disengaged with a different practice; your teacher is elsewhere, and your spiritual status is in another doctrine. Therefore, for you who have such a different view, a different conviction, a different preference, a different effort, and a different teacher, it is hard to understand this. Then the wanderer – thinking, “Whether perception is a person's self, or whether perception is something else, I will ask him about its eternal state, and so on” – again said, “But what, venerable sir,” and so forth.

Therein, “the world” refers to the self. "This, Poṭṭhapāda, is not connected with benefit" means this doctrine of views, Poṭṭhapāda, is not connected with the benefit of this world or the next world, nor connected with the benefit of oneself or others. "It is not connected with the Dhamma" means that it is not connected with the nine supramundane Dhammas. "It is not fundamental to the holy life" means that it is not fundamental to the spiritual holy life which is characterized by the three trainings, and it is not even equivalent to the training in higher virtue. "It does not lead to revulsion" means that it does not conduce to becoming disenchanted with the round of rebirth. "It does not lead to dispassion" means that it does not conduce to dispassion towards the round. "It does not lead to cessation" means that it does not conduce to causing the cessation of the round. "It does not lead to peace" means that it does not conduce to the calming of the round. "It does not lead to direct knowledge" means that it does not conduce to directly knowing or realizing the round. "It does not lead to enlightenment" means that it does not conduce to fully understanding the round. "It does not lead to Nibbāna" means that it does not conduce to realizing the deathless, great Nibbāna.

In the phrases, "This is suffering" and so forth, apart from craving, the five aggregates in the three planes are suffering, and because of the production of that very suffering, craving with its supporting conditions is the origin of suffering. The non-arising of both is the cessation of suffering, and the noble eightfold path is the way leading to the cessation of suffering – this is what has been declared by me. And after saying this, the Blessed One thought, “For this wanderer, there will be neither the appearance of the path, nor the realization of the fruit, and it is my time for alms-gathering,” and he became silent. The wanderer, too, understanding that manner, as if announcing the Blessed One’s time for departure, said, “It is so,” and so forth.

421. With the water-prod of speech means with the prodding of words. They struck the twilight bronze with the twilight, completely pierced, filling it uninterruptedly; it means they struck above. "Real" means existing in reality. "True", "So" are synonyms of that. "Established in the Dhamma" means of a nature established in the nine supramundane Dhammas. "The regularity of the Dhamma" means the regularity of the supramundane Dhamma. For there is no discourse of the Buddhas that is apart from the four truths. Therefore, it is like this.

The Story of Citta the Elephant Trainer's Son and Poṭṭhapāda

422. "And Citta the elephant trainer's son" – he was, it seems, the son of an elephant trainer in Sāvatthī. Having gone forth in the presence of the Blessed One, he mastered the three baskets and became skilled in subtle distinctions of meaning, but due to previously done bad kamma, he disrobed seven times and became a householder. It seems that in the dispensation of the Fully Enlightened Buddha Kassapa, there were two friends, harmonious with each other, who recited together. One of them, being discontent, conceived a thought about the household life and informed the other. The other, showing the disadvantage in the household life and the benefit in the going forth, exhorted him. He, having heard that, became content, but one day later, when such a thought arose, he said this to him, “Friend, such a thought arises in me – ‘I will give you my bowl and robes.’” Out of desire for the bowl and robes, he showed him the benefit in the household life and spoke of the disadvantage in the going forth. Then, having heard that, his mind became dispassionate towards the household life, and he became content only in the going forth. Because he spoke then in praise of the household life to a virtuous bhikkhu, therefore, having disrobed six times, on the seventh occasion he went forth. He interrupts from time to time while Mahāmoggallāna and the elder Mahākoṭṭhika are discussing the Abhidhamma. Then the elder Mahākoṭṭhika discourages him. Being unable to find a firm foundation in what the great disciple said, he disrobed and became a householder. But this one is a lay friend of Poṭṭhapāda. Therefore, having disrobed, after two or three days, he went to Poṭṭhapāda. Then he, seeing him, said, “Friend, what have you done? You have withdrawn from the teaching of such a teacher. Come, it is now your duty to go forth.” Taking him, he went to the Blessed One. Therefore it is said, “And Citta the elephant trainer’s son and Poṭṭhapāda the wanderer.”

423. “Blind” means blind due to the absence of the eye of wisdom, and “without eyes” due to the absence of that very thing. “You alone are the one with eyes among them” means the one with eyes due to the eye of wisdom, merely by virtue of knowing what is well-spoken and ill-spoken. “One-sided” means having one portion. “Established” means set up. “Not one-sided” means not having one portion, not spoken of with just one portion as “eternal” or “not eternal.”

Description of the One-Sided Dhamma

424-425. “There are, Poṭṭhapāda” – why did the Blessed One begin this? To show the non-liberating nature of the finality taught by outsiders. For all sectarians teach a finality in their own doctrines based on world-pillars and so on, just as the Blessed One teaches the deathless, Nibbāna, but that is not liberating. Just as, after being taught, it does not lead out, does not go, and, moreover, is rejected by the wise and turns back, to show that, the Blessed One said this. Therein, knowing and seeing the world as entirely happy, they dwell knowing and seeing thus: in the eastern direction the world is entirely happy, or in the west and so on, in any one of those directions. "Forms of the bodies of humans in that world have been seen." "Without marvel" means lacking marvel, and it means non-liberating.

426-427. “The most beautiful woman in the country” means one who is incomparable to other women in the country in terms of beauty, form, grace, adornments, and so forth.

Description of the Three Acquisitions of Self

428. Thus, the Blessed One, having shown the non-liberating nature of the finality of others, to show the liberating nature of his own finality, said, “There are three, Poṭṭhapāda,” and so forth. Herein, “acquisition of self” means the acquisition of personal existence, and here the Blessed One showed the three realms with the three acquisitions of personal existence. With the acquisition of a gross personal existence, he showed the sense-sphere realm starting from the Avīci hell up to the realm of those who control what is created by others. With the acquisition of a mind-made personal existence, he showed the form realm starting from the plane of the first jhāna up to the Akaniṭṭha Brahma world. With the acquisition of a formless personal existence, he showed the formless realm starting from the Brahma world of the base of the infinity of space up to the Brahma world of the base of neither-perception-nor-non-perception. “Defiling qualities” refers to the twelve unwholesome states of consciousness. “Cleansing qualities” refers to tranquility and insight.

429. The fullness and vastness of knowledge means the fullness and vastness of the knowledge of the path and the knowledge of the fruit. Joy means the early stage of rapture. Rapture means strong happiness. What is said? It has been said "having realized by himself with higher knowledge, he enters and dwells." Thus, dwelling in this way, he will have that joy, and rapture, and the calming of the physical body, and mindfulness will be well established, and the highest knowledge, and a pleasant abiding. Among all the abidings, this abiding alone is fit to be called “pleasant” since it is “tranquil and supremely sweet.” Here, in the first absorption, six factors are obtained: joy and others. In the second absorption, the joy which is weak rapture disappears; the remaining five are obtained. In the third, rapture disappears; the remaining four are obtained. So too in the fourth. In these four absorptions, in the discourse on attainment with serenity, only the absorption that is the basis for pure insight is discussed. In the discourse "Pāsādika", insight together with the four paths is discussed. In the discourse "Dasuttara", the attainment of fruition of one who has the fourth absorption is discussed. In this "Poṭṭhapāda" discourse, having made joy a synonym for rapture, it is the attainment of fruition of one who has the second absorption that is spoken of.

432-437. Here, in "this or that," the word "or" has the meaning of alternative. "This" means that we would explain, clarify, and declare thus. Just as others, when asked, "Do you know the self as entirely pleasant?" reply "No," we do not say thus. Meaning something with a supporting argument, meaning leading out. "It is empty" means it is vain, there is no such thing at that time. "It is true" means it is real, it is only true at that time. But here, this Citta, because of his lack of omniscience, having spoken of three acquisitions of self, was unable to conclude that the acquisition of self is merely a designation, and he presented only the acquisition of self. Then the Blessed One, wishing to show that form and the rest are the elements here, but "acquisition of self" is only a name, and that when those forms and the rest exist, such expressions occur, taking up his very words, in order to explain it by way of designation, said, “At whatever time, Citta…” and so on.

438. And having said this, in order to question and instruct, he further said, “If they were to ask you thus, Citta…” and so on. There, he shows this meaning first regarding "Whatever acquisition of self I had in the past, that alone is my acquisition of self; at that time it was true, the future is empty, the present is empty." Since those past phenomena do not exist at present, but have attained the designation "were," therefore that acquisition of self of mine was true at that time only. But because of the non-existence of future and present phenomena at that time, at that time it is "empty future, empty present." Thus he admits that the acquisition of self is in reality only a name. The same method applies to the future and present.

439-443. Then the Blessed One, wishing to compare his own explanation with that of Citta, said, "Just so, Citta…" and so on, and then, establishing that meaning through a simile, he said, "Just as, Citta, milk from a cow…" and so on. Here is the summary of the meaning: just as milk comes from a cow, and from milk and other things come curds and so on, at whatever time there is milk, at that time it does not go by the designation, expression, name, or term of "curds" or any of "fresh butter" and so on. Why? Because of the non-existence of the phenomena on account of which the terms "curds" and so on arise. But at that time it goes by the designation of "milk." Why? Because of the existence of the phenomena on account of which the designation, expression, name, and term "milk" arise. This method applies everywhere. These, Citta, "gross acquisition of self," and "mind-made acquisition of self," and "formless acquisition of self," these, Citta, are merely worldly conventions, in the world. Likewise, they are merely worldly expressions, merely pathways of speech, merely terms, merely name-designations. Thus, the Blessed One, having spoken of three acquisitions of self below, now says that all this is merely a term. Why? Because, ultimately, there is no being, this world is empty and vain.

But the Buddhas have two kinds of discourse: conventional discourse and ultimate discourse. Here, "being, person, god, Brahmā," and so on, is called "conventional discourse." "Impermanent, suffering, not-self, aggregates, elements, sense bases, foundations of mindfulness, right efforts," and so on, is called ultimate discourse. Here, when, in conventional teaching, it is said "being" or "person" or "god" or "Brahmā," he who is able to understand, to penetrate, to emerge, to grasp the victory grip of Arahatship, to him the Blessed One speaks from the very beginning as "being" or "person" or "god" or "Brahmā." He who, having heard any of "impermanent" or "suffering" or so on in the ultimate teaching, is able to understand, to penetrate, to emerge, to grasp the victory grip of Arahatship, to him he speaks only of any of "impermanent" or "suffering" and so on. Likewise, even for a being who understands through conventional discourse, he does not first speak ultimate discourse. Having instructed through conventional discourse, he later speaks ultimate discourse. Even for a being who understands through ultimate discourse, he does not first speak conventional discourse. Having instructed through ultimate discourse, he later speaks conventional discourse. But normally, the teaching of one who speaks ultimate discourse from the very beginning has a harsh character, therefore the Buddhas first speak conventional discourse and later speak ultimate discourse. Even when speaking conventional discourse, they speak only what is true, what has real existence, what is not false. Even when speaking ultimate discourse, they speak only what is true, what has real existence, what is not false. The perfect Buddha, best of speakers, declared two truths: Convention and ultimate; a third is not found. Conventional speech is true, because of worldly convention; Ultimate speech is true, as the real characteristic of phenomena. That which the Tathāgata uses without clinging, since the Tathāgata, because of the absence of clinging through craving, conceit, and views, uses those worldly conventions and worldly expressions without clinging, having untangled the teaching, he concluded it with the pinnacle of Arahatship. All the rest is everywhere clearly explained. Thus ends the commentary on the Poṭṭhapāda Sutta in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya.