The Dispeller of Delusion(Sammohavinodani)Part 2.Nanamoli.1987

SACRED BOOKS OF THE BUDDHISTS Vol. XLI

THE DISPELLER OF DELUSION

PART II

THE DISPELLER OF DELUSION (SAMMOHAVINODANI) PART II Translated from the Pali by

BHIKKHU NÄNAMOLI

Revised for publication by

L.S. Cousins, Nyanaponika Mahäthera and C.M.M. Shaw

Published by THE PALI TEXT SOCIETY OXFORD 1996

First published in 1991 Reprinted 1996

© Pali Text Society 1991

ISBN — 0 86013 2 9 1 9

The Council of the Pali Text Society wish to express their gratitude to the Subha Group of Penang, West Malaysia, and to other well-wishers who desire to remain anonymous, whose generous donations have helped to defray the costs of publishing this book.

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CONTENTS PARAGRAPH PAGE

CHAPTER EIGHT CLASSIFICATION OF THE RIGHT EFFORTS A. Suttanta Division 1392-1467 (a) Commentary on the Pali 1392-1405 (b) Definition 1406-1467

1392-1472

1 1

B. Abhidhamma Division

1468-1470

14

C. Questionnaire

1471-1472

15

CHAPTER NINE CLASSIFICATION OF THE BASES OF SUCCESS A. Suttanta Division 1473-1503

1473-1508

17 17

B. Abhidhamma Division

1504-1506

23

C. Questionnaire

1507-1508

23

CHAPTER TEN CLASSIFICATION OF THE AWAKENING FACTORS A. Suttanta Division 1509-1550 (a) Preamble 1509-1516 (b) First Method 1517-1529 (c) Second Method 1530-1542 (d) Third Method 1543-1550

1509-1557

26 26

B. Abhidhamma Division

1551-1554

34

C Questionnaire

1555-1557

35

11

Contents

CHAPTER ELEVEN CLASSIFICATION OF THE PATH A. Suttanta Division 1558-1560

1558-1584

38 38

B. Abhidhamma Division

1561-1581

38

C. Questionnaire

1582-1584

42

CHAPTER TWELVE CLASSIFICATION OF THE JHANAS A. Suttanta Division 1585-1837 (a) Schedule 1585-1592 (b) Description 1593-1837

1585-1880

44 44

B. Abhidhamma Division

1838

100

C. Questionnaire

1839-1879

100

CHAPTER THIRTEEN CLASSIFICATION OF THE BOUNDLESS STATES 1881-1904 A. Suttanta Division 1881-1901 (a) Schedule 1881-1886 (b) Classification of Words 1887-1901

113 113

B. Abhidhamma Division

1902

116

C. Questionnaire

1903-1904

117

CHAPTER FOURTEEN CLASSIFICATION OF THE TRAINING PRECEPTS 1905-1937 A. Abhidhamma Division 1905-1934 (a) Schedule 1905-1907 (b) Classification of Words 1908-1909 (c) Definition 1910-1933 (d) Section on Training 1934 B. Questionnaire

1935-1937

118 118

123

Contents

CHAPTER FIFTEEN CLASSIFICATION OF THE DISCRIMINATIONS 1938-1968 A. Suttanta Division (a) Summary 1938-1961 (b) Categories 1962-1968

111

1938-1987

126 126

B. Abhidhamma Division

1969-1979

132

C. Questionnaire

1980-1987

135

!ATION OF CHAPTER SIXTEEN CLASSIFICATION KNOWLEDGE 1988-2020 A. Schedule B. Description (a) Monads, etc. (b) Decads (Ten Tathagata Powers)

1988-2311

140 140 147

2021-2311 2021-2137 2138-2311

CHAPTER SEVENTEEN CLASSIFICATION OF THE MINOR BASES 2312-2565 A. Schedule 2312-2314

220 220

B. Description

220

2315-2565

CHAPTER EIGHTEEN CLASSIFICATION OF THE HEART OF THE LAW

2566-2600

288

EPILOGUE

2601

297

POSTSCRIPT

2602-2603

298

INDEX OF WORDS AND SUBJECTS

301

INDEX OF PROPER NAMES

354

PALI—ENGLISH GLOSSARY CORRIGENDA TO PART ONE

360 381

CHAPTER EIGHT CLASSIFICATION OF THE RIGHT EFFORTS (Sammappadhänavibhangä) A. SUTTANTA DIVISION 1392. [289] Now in the Classification of the Right Efforts next to that, cattäro ("four") is the division by number. Thereby he shows the division of the Right Efforts to be neither below nor above that. Sammappadhäna ("right efforts") [means] efforts which are a reason, efforts which are a means, efforts which are wise. 1393. Idha bhikkhu ("here a bhikkhu"): a bhikkhu practising in this dispensation. Anuppannänam ("unarisen"): of unproduced. Päpakänam ("evil"): bad. Akusalänam dhammänam ("unprofitable states"): states which have become unprofitable. Anuppädäya ("for the non-arising"): for the purpose of not arising. Chandam janeti ("he arouses zeal"): he arouses, makes to arise, profitable zeal called desire to act. Väyamati ("he strives"): he makes a vigorous endeavour.1 Viriyam ärabhati ("exerts his energy"): he employs bodily and mental energy. Cittam pagganhäti ("strains his mind"): he bestirs his mind with that same conascent energy. Padahati ("struggles"): he employs the energy of struggling. But successively these four efforts should also be construed with cultivation, development, frequent practice and perseverance. 1394. Uppannänam päpakänam ("of arisen eviF): of evil states which have entered upon the state which cannot be called unarisen.2 Pahänäya ("for the abandoning"): for the purpose of abandonment. 1395. Anuppannänam kusalänam ("of unarisen profitable"): of unproduced states which have become profitable. Uppädäya ("for the arising"): for the purpose of the arousing. 1396. Uppannänam ("arisen"): produced. Jhitiyä ("for the maintenance"): for the purpose of the maintaining. Asammosäya ("non-disappearance"): for the purpose of not losing. Bhiyyo-bhäväya ("strengthening"): for the repeatedness. [290] Vepulläya ("increase"): for the abundance. Bhävanäya

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("development"): for the growth. Päripüriyä ("perfection"): for the puipose of perfecting. 1397. This in the first place is the tracing out of the meaning of individual words of the four right efforts as regards the section of the synopsis. Now in order to show these words successively by classifying them, the section of the description is begun with the words Kathafi ca bhikkhu anuppannänam ("How does a bhikkhu... of unarisen"). 1398. Herein, the commentary on what is similar to what has been handed down in the Dhammasangaha (= Dhammasangani) should be understood in the same way; but as regards what has not been handed down therein, firstly in the explanation of "desire" yo chando ("that which is desire") is that which is desire by way of the desirable. Chandikatä 3 ("zealousness"): the zealous state or the quality of effecting zeal. Kattukamyatä ("desire to act") = kattu + kämatä; kusalo ("profitable") is skilful. 1399. Dhammacchando ("zeal for the Law") is zeal of nature (sabhavacchanda). For this zeal is of many kinds and various aspects as zeal of craving (tanhächanda), zeal of [wrong] view (ditthichanda), zeal of energy (viriyachanda), zeal for the Law (dhammacchanda). In this instance, "profitable zeal for the Law which is desire to act" is intended as "zeal for the Law" from among these. 1400. Imam chandam janeti ("he induces this zeal"): one who effects zeal induces zeal. Safljaneti ^produces"): the word is augmented by a prefix. Ut(hipeti ("rouses"): one who effects zeal rouses it. Samu^häpeti ("arouses"): the word is augmented by a prefix. Nibbatteti ("brings about"): one who effects zeal brings it about. Abhinibbatteti ("brings into being"): the word is augmented with a prefix. 1401. Furthermore, one who effects zeal "induces zeal"; one effecting it continuously "produces [zeal]". One who rouses it again when it has fallen due to some obstacle "rouses" it; one who keeps it continually on foot "arouses" it. One who makes it evident "brings it about"; one who brings it about with unhesitancy, with unreluctance and with unreservedness "brings it into being". 1402. In the description of energy, one who effects energy viriyam irabhati ("initiates energy"). [291] The second word is augmented with a prefix. One who effects energy äsevati bhäveti ("cultivates, develops it"). One who effects it repeatedly

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bahullkaroti {"repeatedly practises it"). One who effects it from the beginning ärabhati {"initiates it"). One who effects it repeatedly samärabhati {"sets it afoot"). One who frequents it by developing it äsevati {"cultivates it"). One who makes it grow bhäveti {"develops it"). One who practises it in all activities bahullkaroti {"repeatedly practises it"). 1403. In the explanation of straining of the mind, one who harnesses it to the straining of energy cittam pagganhäti {"strains the mind"); "rouses" is the meaning. One who strains it repeatedly sampagganhäti {"constrains it"). One who sustains with the sustaining of energy what is thus constrained so that it does not fall back upatthambheti {"sustains"). One who sustains repeatedly for the purpose of the consolidation of what is sustained paccupatthambheti {"retains"). 1404. In the explanation of the word "maintenance" {thiti\ yä thiti so asammoso {"that which is maintenance is nondisappearance") and so on is said in order to show that all the words beginning with "non-disappearance" (asammosa) are synonyms for maintenance {thiti). For here each subsequent word has the meaning of the preceding. It may also be said that each preceding word has the meaning of the subsequent. The rest is clear diroughout. 1405. This in the first place is the commentary on the Pali. But the following is the discussion of the definition. For this discussion of the Right Efforts is twofold as mundane and supramundane. Mundane Right Effort 1406. Herein, the mundane is in the prior stage of all [paths];4 it should be understood as at the moment of the mundane path according to the method of the Kassapa Samyutta; for there it is said: 'Four, friends, are these right efforts. Which four ? Here, friends, a bhikkhu shows ardour thus: "These evil, unprofitable states which are unarisen would lead to harm if they arose"; he shows ardour thus: "These evil, unprofitable states which have arisen would lead to harm if they were not abandoned"; he shows ardour thus: "These profitable states which are unarisen would lead to harm if they did not arise"; he shows ardour thus: "These profitable states which have arisen would lead to harm if they ceased"' (cf. S ii 197).

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1407. And here anuppannä kusalä dhammä ("unarisen profitable states'") are both tranquillity and insight and also the path. [292] Uppannä kusalä dhammä ("arisen profitable states") are tranquillity and insight only. But there is no path which, having once arisen, leads to harm by its ceasing; for it ceases only by furnishing the condition for fruition. Or alternatively, "only tranquillity and insight are to be taken in regard to the first" is said.5 But that is incorrect. 1408. Herein, this is the story [told] for the purpose of making it plain that arisen tranquillity and insight, by their ceasing, lead to harm. 1409. An Elder who had destroyed the cankers, it seems, thought to pay homage at the Great Shrine and the Great Wisdom Tree.6 Accompanied by a novice who was possessed of attainments as carrier [of his things], he came from the country to the Great Monastery and entered the Piyanga cell.7 When the Order of Bhikkhus was paying homage to the shrine in the evening, he did not go out to pay homage. Why ? Those who have destroyed the cankers hold the Three Jewels in great veneration. Therefore when the Order of Bhikkhus had returned from paying homage, at the hour when people eat their evening meal, he went out alone without informing the novice, intending to pay homage to the shrine. 1410. The novice thought: 'Why does the Elder go out alone at an unusual hour ? I will find out.' And he went out following in his preceptor's footsteps. Unaware of his presence due to non-adverting, the Elder went up into the enclosure of the Great Shrine by the south gate. The novice, following in his footsteps, went up too. As the Elder gazed up at the Great Shrine, he entered upon rapture with the Enlightened One as object and, concentrating his whole mind, he paid homage to the Great Shrine with great joy and delight. Seeing the way he paid homage, the novice thought: 'My preceptor pays homage with great gladness in his heart. What if he were to get flowers and make an offering (püjä) V 1411. After paying homage, the Elder arose and stood with his hands held together above his head looking up at the Great Shrine. The novice made his presence known by coughing. The Elder turned and, looking at him, asked: 'When did you come ?' 'When you were paying homage to the shrine, venerable sir. You have paid homage to the shrine with great gladness. What if you were to get flowers to offer worship ?'

8. Classification of the Right Efforts 4

5

Yes, novice. Elsewhere there is no such collection of relics as in this shrine. Who would not offer worship at such an unrivalled great monument (thüpa) as this after getting flowers ?' 1412. He said: 'Wait, venerable sir. I shall return.' And thereupon he entered into jhäna and, going by miraculous power to the Himalayas, he filled his water strainer with brightly-coloured scented flowers. [293] And before the Elder had reached the west entrance of the shrine from the south entrance, he placed the water strainer full of flowers in his hand and said: 'Offer worship, venerable sir.' The Elder said: 'These flowers are much too few, are they not ?' 'Go, venerable sir, and offer them reflecting on the qualities of the Enlightened One.' 1413. The Elder ascended by the stairway of the west entrance and began to make the offering (püjä) of flowers on the terrace of the inner railing (kucchivedikä-bhümi). The railing terrace was filled. The flowers fell down and filled the second terrace knee-deep. Descending from there, he offered worship at the foot-rail (päda-pitthikapanti). That he filled. Finding it full, he came down scattering them on the ground below. He filled the whole shrine enclosure. When that was full he said: 'Novice, the flowers are not yet finished.' 'Turn the water strainer upside down, venerable sir.' 1414. Turning it upside down, he shook it and the flowers were finished. He gave the water strainer back to the novice and, three times circumambulating to the right the shrine together with8 the Elephant Wall, he paid homage at the four gates.9 As he was returning to the cell, he thought: 'How gifted with miraculous powers is this novice! Will he be able to preserve his miraculous potency ?' And, seeing that he would not, he said to the novice: 'Novice, now you are mighty with the miraculous powers. But later on, after such powers have disappeared, you will drink rice gruel kneaded by the hand of a blind weaver girl' 1415. It was through the fault of youth that he was not stirred by his preceptor's words to ask him: 'Expound a meditation subject to me, venerable sir.' And he came away as though he had not heard, thinking: 'What on earth is my preceptor saying ?' 1416. After paying homage at the Great Shrine and the Great Wisdom Tree, the Elder had the novice take his bowl and outer robe, and they came in the course of time to the Great Monastery of Kutelitissa.

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1417. The novice did not set out on the almsround following in his preceptor's footsteps; but after asking: 'Which village are you going to, venerable sir ?' when he knew that his preceptor would have arrived at the village gate, he took his own and his preceptor's bowls and robes and, going through the air, he gave the Elder his bowl and outer robe [294] and went into [the village] for alms. Each time the Elder warned him: 'Novice, do not act thus. The miraculous powers of the ordinary man are inconstant and unstable; by getting an unsuitable visible datum as object [of consciousness] they are at once broken. And after the loss of a peaceful attainment one cannot continue firm in the life of purity.' 10 But the novice thought: 'What on earth is my preceptor saying ?' and did not wish to hear. He went on doing as before. 1418. Paying homage at shrines, the Elder went in course of time to the Kupavena monastery.11 While the Elder dwelt there too, the novice went on doing as before. Then one day a beautiful weaver's daughter in the flush of youth went out from the village of Kupavena, and she went down into a lotus pool and gathered flowers, singing [as she did so]. But just then the novice was going [through the air] above the lotus pool and, like the blind fisherman in theriddle,12he was caught in the sound of her song. At once his miraculous powers vanished and he was [left] like a crow with clipped wings. But in virtue of the peaceful attainment he did not fall straight into the water, but like a slowly sinking cotton seed he drifted to rest on the bank of the lotus pool. 1419. He went swiftly to give his preceptor his bowl and robe and turned back. [Thinking:] 'It is just as I foresaw; [even] if he is obstructed he will not come back,' the Elder said nothing and went into [the village] for alms. 1420. The novice went and stood on the bank of the lotus pool waiting for her to come up from the water. She had seen the novice going through the air and [now] that he had returned and was waiting she knew it was surely on her account that he had become dissatisfied. 'Step back, novice,' she said. He did so. She came out of the water and, after putting on her clothes, she went to him. 'What is it, venerable sir ?' she asked. 1421. He related his story. With many arguments she pointed out the dangers of the house life and the benefits of the life of purity [but] for all her cajoling she was unable to dispel his dissatisfaction. [Thinking:] 'It is through me that he has lost such miraculous powers; it is not right to abandon him now,' she told him to wait there. She went home

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and recounted to her parents what had happened. They too came and, although they warned him in many ways, since he would not heed their words they said: 4Do not consider us to be of a superior family.13 We are weavers. Will you be able to do weavers' work ?' The novice said: 'Lay disciple, if I become a layman I would do either weavers' work or basket work. What of that ? Do not begrudge me a mere cloth [to clothe me as a layman].' 1422. [295] After giving him a cloth to wrap round his loins, the weaver took him home and gave him his daughter. After learning to do weavers' work, he worked in the hall together with the weavers. The wives of the others prepared food early in the morning and brought it [to the hall]. His wife did not come straightaway. While the others left their work and were eating, he sat fiddling with the shuttle. Later on she came. He scolded her: 'You have been very long coming!' 1423. And when they know that [a man's] mind is bound up in themselves, women treat him as a slave, even if he is a Wheel Turning Monarch. So she answered thus: 'In other people's houses, wood and leaves and salt and things are kept and there are helpers and servants14 who come in from outside. But I am alone. You do not know what there is or what there is not in your house. If you want to, eat; if you don't want to, don't eat.' 1424. He said: 'Not only do you bring the food when it is afternoon but you wound me with words!' And falling into a rage and seeing nothing else to strike her with, he pulled the shuttle stick out of the shuttle and threw [it at her]. Seeing it coming, she turned half round. Now the end of the shuttle stick was sharp and as she was turning round it entered the corner of her eye and stuck there. She at once raised both hands to her eye. Blood flowed from the wound. 1425. At that moment he remembered his preceptor's words. He began to cry out loud, saying: 'It was on account of this that my preceptor said: "In the time to come you will drink rice gruel kneaded by a blind servant girl." Now what was foreseen by the Elder will come true. Ah, how far-seeing he was! Alas!' So some said: 'Enough, friend, do not cry. A broken eye cannot be mended by crying.' He said: 'I was not crying for that reason. But rather on account of this thing [that my preceptor said].' And he told them all that had happened. Thus it is that tranquillity and insight, by ceasing, lead to harm.

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1426. There is another story. Some thirty bhikkhus had paid homage at the Great Shrine at Kalyänl and, as they were coming down from a forest track onto the main road, they saw a man coming who had been working in a charcoal burner's field beside the road. His body was smeared with ashes, and smeared with ashes too was the single yellow loin-cloth he wore all hitched up, so that to one who looked at him he seemed like a charcoal stump. [296] After doing his day's work, he had picked up a bundle of half-burnt wood and was coming by a by-path with his hair hanging down his back; and he stood facing the bhikkhus. 1427. The novices, when they saw him, looked at each other and said: 'Friend, your father, your grandfather, your uncle!' and laughed as they went. 'What is your name, lay follower ?' they asked. On being asked his name he was remorseful and, putting down his bundle of wood and arranging and putting on clothing, he paid homage, saying: 'Wait a moment, venerable sirs.' 1428. The senior elders waited. The novices came up and laughed even before the senior elders. The lay follower said: 'Look at what a pass I am come to that on seeing me you laugh. Yet formerly I, too, was a recluse like you. But you have not acquired so much as mental onepointedness. I was mighty with the miraculous powers and powerful in this dispensation. I treated the air like the earth and the earth like the air, I treated the far like the near and the near like the far. I penetrated in a moment the one hundred thousand15 world spheres. You see my hands ? Now they are like a monkey's hands. Sitting here I touched with these very hands the moon and sun. I sat making the moon and sun the ground for these very feet [to rest on]. Such were my miraculous powers that vanished through negligence. Do not be negligent. Through negligence [people] reach such ruin [as this]. Those who live strenuously make an end of birth, old age and death. Therefore do you, by taking me as an object [lesson], be strenuous, venerable sirs!' 1429. Thus he admonished and warned them. Impelled by the urgency of his words, the thirty persons exerted insight and attained to Arahatship. 1430. Thus also should it be understood that tranquillity and insight, on ceasing, lead to harm. 1431. This in the first place is the definition of the discussion of mundane right effort. But at the moment of the supramundane path this is one single kind of energy that gets four names by accomplishing four functions.

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1432. Herein, 16 "of unarisen" [means] unarisen owing to nonfrequenting (asamudäcära) or owing to a non-experienced object. For there are no evil unprofitable states that have not arisen elsewhere in the beginningless round of rebirths. And it is those same unarisen [states] that arise when they arise [297] and which are abandoned when they are abandoned. 1433. Herein, one person is not frequented by defilements owing to [being occupied with] duties; another owing to [being occupied with] one among such things as books (gantha), ascetic practices, concentration, insight or building. How ? 1434. One person undertakes the duties. The defilements get no opportunity in one performing the 82 minor duties, the fourteen major duties and the duties concerned with the shrine terrace, the Wisdom Tree terrace, drinking water, drinking vessels, the uposatha house, and those arriving and departing. But at another time, when he has left his duties and is going about unoccupied with duties, they arise in him due to unwise bringing to mind and to relinquishment of mindfulness. Thus do they arise after being unarisen through non-frequenting. 1435. Another is devoted to books. He learns one collection (nikaya) or two or three or four or five. As he learns the Buddha word of the Tipitaka by way of meaning, by way of Pali, by way of sequence of subject matter (anusandhi), by way of order of succession (pubbäpara) and recites, considers, repeats, teaches and explains it, the defilements get no opportunity. But at another time, when he has left his book work and goes about carelessly, they arise in him due to unwise bringing to mind and to relinquishment of mindfulness. Thus also do they arise after being unarisen through non-frequenting. 1436. But another observes the ascetic practices. He takes upon himself the virtues of the thirteen ascetic practices. As he attends to the virtues of the ascetic practices, the defilements get no opportunity. But at another time, when he has given up his ascetic practices and goes about after reverting to abundance, they arise in him owing to unwise bringing to mind and to relinquishment of mindfulness. Thus do they arise after being unarisen through non-frequenting. 1437. But another is expert in the eight attainments. As he dwells in mastery of advertence, etc. in the first jhäna, etc., the defilements get no opportunity. But at another time, when he has fallen away from jhäna or has relinquished jhäna and has become devoted to talk, etc., they arise in him owing to unwise bringing to mind and relinquishment

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of mindfulness. Thus also do they arise after being unarisen through non-frequenting. 1438. But another is one who practises insight. He dwells working on the seven contemplations [298] or on the eighteen principal insights. As he dwells thus, the defilements get no opportunity. But at another time, when he has given up work on insight and dwells engaged in bodily athletics, they arise in him owing to unwise bringing to mind and to relinquishment of mindfulness. Thus also do they arise after being unarisen through non-frequenting. 1439. Another is occupied in building; he makes an uposatha house, a refectory and so on. As he thinks about these matters, the defilements get no opportunity. But at another time, when the building is finished or suspended, they arise in him owing to unwise bringing to mind or to relinquishment of mindfulness. Thus also do they arise after being unarisen through non-frequenting. 1440. But another has come from the Brahma world and is a pure being. Because there is no cultivation in him, the defilements get no opportunity. But at another time, when he acquires cultivation of them, they arise in him owing to unwise bringing to mind and to relinquishment of mindfulness. Thus also do they arise after being unarisen through non-frequenting. 1441. Thus in the first place should the state of being unarisen through non-frequenting be understood. 1442. How through a non-experienced object ? Here someone obtains a previously unexperienced pleasure-producing, etc. object. The defilements of greed and so on arise in him owing to unwise bringing to mind and to relinquishment of mindfulness. Thus do they arise after being unarisen through the object not being experienced. 1443. But at the moment of the supramundane path it is one single energy that accomplishes both the function of causing the non-arising of those which are unarisen and might arise thus, and also the function of abandoning those which are arisen. 1444. That is why "of arisen evil" [is said]. But here "arisen" is fourfold:17 (1) arisen as actually occurring, (2) arisen as experienced and gone, (3) arisen having got an opportunity, (4) arisen having obtained a plane. 1445. Herein, (1) those defilements which are existent, being possessed of arising and so on, are "arisen as actually occurring".

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1446. (2) When kamma has been accumulated by impulsion, the [kamma-] result which has ceased after experiencing the essential nature of the object is "gone away having experienced", and kamma which has arisen and ceased is "gone away having been"; both are counted as "arisen as experienced and gone".18 1447. (3) Profitable or unprofitable kamma inhibits the result of other kamma and makes the opportunity for its own result. [299] When such an opportunity is thus made, the result which arises, from the [time of the] making of the opportunity, is counted as arisen; this is called "arisen having got an opportunity". 1448. (4) But the five aggregates are called the plane of insight. These are divided into past, etc. But the defilements inhering in these are not to be said to be past, future or present; inhering in the past aggregates, they are unabandoned. Inhering in the future aggregates and in the present aggregates, they are also unabandoned. This is called "arisen having obtained a plane". Hence the Ancients said: 'The defilements which are unabolished in this or that plane19 are counted as "arisen having obtained a plane".' 1449. "Arisen" is again fourfold thus: (5) arisen as behaviour, (6) arisen because an object has been taken up, (7) arisen through nonsuppression, (8) arisen through non-abolition. 1450. Herein, (5) that existing now is what is called "arisen as behaviour". 1451. (6) After the eyes have been opened once, when an object has been grasped as a sign, it cannot be said that the defilements will not rise at any moment whenever [the object is] remembered (anussaritänussaritakkhane). Why ? Because the object has been taken up. Like what ? Just as it cannot be said that milk will not issue from a place on a milk tree which has been repeatedly struck by a hatchet. Thus this is called "arisen because an object has been taken up". 1452. (7) But when the defilements are not suppressed by an attainment, it is not to be said that they will not arise in that situation. Why ? Because of non-suppression. Like what ? Like it cannot be said that if one were to strike a milk tree with a hatchet, milk would not issue from that very spot. Thus this is called "arisen through nonsuppression". 1453. (8) But the idea that it is not to be said that defilements which are not abolished by the path will not arise in one even if reborn in the

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summit of existence, should be elaborated in the same way. This is called "arisen through non-abolition". 1454. Among these [varieties of] "arisen", the four kinds of "arisen", that is to say, (1) "arisen as actually occurring", (2) "arisen as experienced and gone", (3) "arisen having got an opportunity" and (5) "arisen as behaviour", are not to be annihilated by the path; but the four kinds of "arisen" that is to say, (4) "arisen having obtained a plane", (6) "arisen because an object has been taken up", (7) "arisen through nonsuppression" and (8) "arisen through non-abolition", are to be annihilated by the path. For the path, on arising, abandons these defilements. The defilements which it abandons are not to be said to be past, future or present. 1455. And this, too, is said: "If he abandons past defilements, he therefore destroys what is destroyed, [300] causes to cease what has ceased, causes to go away what has gone away, causes to subside what has subsided; the past, which is non-existent, he abandons ... 1456. "If he abandons future defilements, he therefore abandons what is not born, he abandons what is not produced, he abandons what is not arisen; he abandons what has not appeared. The future, which is nonexistent, he abandons ... 1457. "If he abandons present defilements, one therefore who is greedy abandons greed, one who is hateful abandons hate, one who is deluded abandons delusion, one who is bound abandons pride, one who is held abandons views, one who is distracted abandons agitation, one who has not found his aim abandons uncertainty, one who is obdurate abandons inherent tendency; dark and bright states occur simultaneously, and there is a defiled development of the path ... 1458. "Therefore is there no development of the path, is there no realisation of fruition, is there no abandoning of the defilements, is there no comprehension of the Law ? ... [on the contrary,] there is development of the path, there is realisation of fruition, there is abandoning of the defilements, there is comprehension of the Law. Like what ? Just as a young tree ... [etc.]" (Pts ii 217 f.). 1459. In the Pali the [simile of] the tree with unborn fruit is given. But it should be illustrated by the tree with born fruit. For just as though there were a young mango tree with fruit, and men were to eat some of its fruit and, knocking the rest down, were to fill baskets [with them], and then another man cut it down with an axe; in that case, neither its past fruits are destroyed by him nor the future and the present ones. For

8. Classification of the Right Efforts

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the past ones are not destroyed since they were eaten by the men, and those in the future, being as yet unproduced, he cannot destroy; but when [the tree] is cut down, since there are no fruits at that time, the present ones too are not destroyed. But it is those which would appear on the tree due to essence of earth and water if the tree had not been cut down that are destroyed then. For those which are unborn do not come to be bom, those which are unproduced do not come to be produced, those which have not become manifest do not become manifest. 1460. So indeed the path does not abandon the past, etc. kinds of defilements nor does it not abandon them. Those defilements whose arising would have taken place if the aggregates had not been fully understood by means of the path, because the aggregates have been fully understood by means of the path which has arisen — those defilements which are unborn do not come to be born, which are unproduced do not come to be produced, which have not become manifest do not become manifest. 1461. Again this meaning should be explained by way of the medicines drunk by a newly-pregnant woman for the purpose of not giving birth, [301] or for the purpose of allaying the illnesses of the sick. 1462. Thus those defilements which the path abandons are not to be called past, future or present, nor does the path fail to abandon the defilements. But it is with reference to those defilements which the path abandons that "of arisen evil" and so on is said. And not only does the path abandon the defilements but it abandons also the clung-to aggregates which would arise because of the non-abandonment of the defilements. 1463. And this is said in detail: "Through the cessation of [kamma-] formation consciousness due to the knowledge of the Stream Entry path, the mentality and materiality that would arise in the endless round of rebirths cease here, except for [the duration of] seven existences" (cf. Asl 236). 1464. Thus the path emerges from the clung to and the not clung to; but by way of the [three] existences, the Stream Entry path emerges from the state of woe, the Once Return path from part of the happydestiny existence, the Non-Return path from the happy destinies of the sense-desire existence, the Arahat path from fine-material and immaterial existence. "It emerges from all kinds of existence" also they say.

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1465. Then how, at the moment of the path, is there development for the arising of the unarisen ? Or how for the maintenance of those that are arisen ? Through the occurrence of the path itself. For the path is called unarisen when it is occurring because it has not occurred previously. Those who have gone to a place not previously gone to, having experienced an object not previously experienced, give utterance thus: * We have come to a place not previously come to, we experience an object not previously experienced.' And what is called occurrence is also called maintenance, thus it is correct to say that he develops for maintenance. 1466. Thus that bhikkhu's energy at the moment of the supramundane path has the four names beginning with "for the non-arising of unarisen evil, unprofitable states". 1467. This is the discourse on the Right Efforts at the moment of the supramundane path. Thus the Right Efforts have been explained here as mixed mundane and supramundane. End ofSuttanta Division B. ABHIDHAMMA DIVISION 1468. In the Abhidhamma Division, all therightefforts are described by showing only the heading of the method of teaching analysed in the Dhammasangani. 1469. Herein, the division of the methods should be understood. How ? [302] Firstly in respect of the first right effort, in the laying to heart of jhäna in the Stream Entry path, the five instances, namely, (1) Simple Way, (2) Simple Void, (3) Void Way, (4) Simple Desireless, (5) Desireless Way, being each counted twice on account of the [jhäna] tetrad and [jhäna] pentad methods, there are ten methods. So also in the case of the rest; thus in the twenty layings to heart there are two hundred methods. These being multiplied fourfold by the four predominances are eight [hundred]. And the two [hundred] simple plus the eight [hundred] with the predominances make one thousand methods. Likewise with the second right effort and so on and with the simple right effort (see Vbh 214), thus in the Stream Entry path there are five thousand methods. As in the Stream Entry path, so in the remaining paths; thus by way of the profitable there are twenty

8. Classification of the Right Efforts

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thousand methods. But since there is no function to be performed by right efforts in result, the result section is not taken. 1470. But here the Right Efforts should be understood to be expounded as belonging only to the supramundane which has been produced. End of Abhidhamma Division C. QUESTIONNAIRE 1471. In the Questionnaire the profitable, etc. state of the right efforts should be understood according to the Pali. But as regards the object triads, all these, because of their occurrence with reference to the measureless nibbäna, have a measureless object only. They do not have the path as object. But owing to conascence and root-cause, they have the path as root-cause. By putting investigation (vlmamsa) foremost they have the path as predominance at the time of developing the path. In the development of the path with zeal (chanda) or consciousness (citta) foremost they are not to be said to have path as predominance. With energy (viriya) foremost, however, owing to the absence of other energy they are not to be said to have path as predominance, nor to not have path as predominance; also as regards the past, etc., owing to the state of single object, they are not to be said to be so. But because nibbäna is an external state they have an external object. 1472. Thus in this Questionnaire the Right Efforts should be understood to be expounded as belonging only to the supramundane which has been produced. For by the Fully Enlightened One the Right Efforts have been expounded in the Suttanta Division as mixed mundane and supramundane. But in the Abhidhamma Division and in the Questionnaire [they are expounded] as supramundane only. Thus this Classification of Right Effort is also taught classifying it by showing three cycles. End of the Explanation of the Classification of Right Effort

16

The Dispeller of Delusion FOOTNOTES TO CHAPTER EIGHT

1. Mtreadspayoga-parakkamo [LSC]. 2. Reading anuppannan ti with O* and mt [LSC]. 3. C* reads chandikatä [LSC]. 4. Mt explains: sabbapubbabhäge ti sabbamaggänam pubbabhäge [LSC]*. 5. In the atthakathä (mt) = Poränatthakathä (anut). Note that Buddhaghosa rejects this view [LSC]. 6. At Anuradhapura. 7. Piyahgaparivena. MA iii 244 reads vihäraparivena amongst other readings; so also VbhA (O5). 8. Reading saddhim with Ee and MA. Be has satthihatthapakarena. 9. Reading catudväresu with MA. Ee and B e have catusu thänesu. 10. Mt: for when a great rope is cut, strings cannot hold [LSC]. 11. So MA, with various otherreadings;B e has kammupendavihära; O Kampupelanda- (vll. Kampupenda-; Kabbupenda-); Ee Kapulelanda(vll.). 12. Reading silesikäya känamacchikä with MA. B e and Cc have sakkalasikäya. 13. Reading mä sallakkhesi with O [LSC]. 14. Reading pesanakärakä with MA. 15. Reading -satasahassam; Ee and O5 have -sahassam [LSC]. 16. For the passage from here onwards, see AA i 35 ff. These various instances are further illustrated there by stories. 17. For different kinds of uppanna, see MA iii 251 f.; AA ii 45 f.; Vis 687 f.; Asl 66f.; SnA 4; PsA 170; Moh 87,158 [LSC]. 18. Mt points out that the two kinds of "experienced and gone" are here explained as: (i) tadärammana which experiences the result and (ii) kamma as simply "gone after having been" because when itsresulthas not come to fruition it is not in every respect "gone". This differs from the Atthasälini (Asl 66 f.), where the two kinds are explained (using a slightly different terminology) as: (i) javana which has gone after experiencing by way of attachment, [aversion], etc. and (ii) remaining unconditioned which is reckoned as "gone after having been" with reference to its cessation after arising. Therefore "arisen having got an opportunity" is here spoken of as just result, not as there (in Asl) as being also kamma [LSC]. 19. Reading täsu täsu bhümisu with O5 [LSC].

CHAPTER NINE CLASSIFICATION OF THE BASES OF SUCCESS (Iddhipädavibhangä) A. SUTTANTA DIVISION 1473. [303] Now in the Classification of the Bases of Success next to that, cattäro Cf our") is the division by number. Iddhipädä Chases of success"): here "it succeeds" (ijjhati) is "success" (iddhi); "it completely succeeds, is accomplished" is the meaning. Or alternatively, "beings succeed by its means, are made to succeed, increased, made supreme" is "success". In the first sense, "success itself is the base" is "base of success"; "it is a portion of success" is the meaning. In the second sense, "the base for success" is "base of success". "Base" (päda) is [thus] foundation; "means of attaining" is the meaning. For thereby they arrive at, reach the success called progressively higher distinction, therefore it is called "base". Thus in the first place should the meaning of "four bases of success" be understood here. 1474. Now in order to show them by classifying them, there begins the passage starting with the words idha bhikkhu ("here a bhikkhu"). Herein, idha bhikkhu ("here a bhikkhu") [means] a bhikkhu in this dispensation. Chandasamädhi-padhänasaAkhära-samannägatam ("possessed of the [volitional] formation of effort and concentration through zeal"):1 here chandasamädhi ("concentration through zeal") is concentration which has zeal as its cause or which has zeal in preponderance. This is a term for concentration obtained by making zeal as desire-to-act (kattukamyatä-chanda) predominant. PadhinasaAkhärä ("the [volitional] formations which are the effort") [means] [volitional] formations which have become the effort. This is a term for the energy of Right Effort which accomplishes the four functions. Samannägatam ("possessed of): endowed with concentration through zeal and with [volitional] formations which are the effort. 1475. Iddhipädam ("basis for success"): either in the sense of success (ijjhanatthena) through the manner of production (nibbattipariyäyena): the meaning is "beings succeed (ijjhanti) by means of that, are

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successful (iddha), increased, exalted"; or it is that which has become the base (päda) in the sense of the directing (adhitthänatthena) of the "[volitional] formations which are the effort and concentration through zeal" and which are associated with the profitable consciousness of access, jhäna, etc. and are called "success" (iddhi) in this manner; the meaning is "the total of the remaining consciousness and conscious concomitants". Since below it is called "the feeling aggregate ... the consciousness aggregate of such a one", "base of success" is appropriate in this sense. 1476. As regards the rest, the meaning should also be understood in this way. For just as chandasamädhi (? concentration through zeal*9) is what the concentration obtained by making zeal predominant is called, [304] so viriyasamädhi ("concentration through energy9') ... cittasamädhi ("concentration through consciousness") ... vlmamsäsamädhi ("concentration through investigation") is what the concentration obtained by making investigation predominant is called. 1477. Now the passage beginning with Kathafl ca bhikkhu ("And how does a bhikkhu") is begun in order to show the expressions "concentration through zeal", etc. by classifying them. Herein, with regard to chandafi ce bhikkhu adhipatim karitvä ("if a bhikkhu by making zeal predominant") the meaning is: if a bhikkhu, by making zeal predominant, zeal the highest, zeal the responsibility, zeal the forerunner, obtains, produces concentration, this concentration produced thus is called by the name of "concentration through zeal". As regards viriyafl ce ("if a bhikkhu by making energy") and so on, the method is the same. 1478. Ime vuccanti padhänasankhärä ("these are called '[volitional] formations which are effort'"): up to this point what has been expounded is the energy which accomplishes the four functions and is called "the [volitional] formations which are the effort" in the bhikkhu who is developing the basis of success consisting of zeal (chandiddhipäda). 1479. Tad ekajjham abhisamyühitvä ("by summing that up together"): by making all that together into a total, is the meaning. Sankhyam gacchati ("is known as"): it should be understood that it goes by a single appellation, is the meaning. 1480. Now in order to show, by classifying them, the states beginning with zeal in this group of expressions, namely, "the [volitional]

9. Classification of the Bases of Success

19

formation which is effort and the concentration through zeal", the passage beginning Tattha katamo chando ? ("Herein, which is zeal ?") is begun. That is plain as to meaning. 1481. Upeto hoti ("is endowed with"): is endowed with the total of states called "basis for success". Tesam dhammänam {"of those states"): of those associated states beginning with zeal. 1482. Iddhi samiddhi ("success, full success"), etc. are all merely synonyms for production. This being so, iddhi ("success") is in the sense of succeeding (ijjhanakatthena); samiddhi ("full success") is success that is completed; or the word is augmented by a prefix. A mode of succeeding is ijjhanä ("succeeding"). Samijjhanä ("full succeeding") is augmented with a prefix. Obtaining by manifestation in one's own continuity is läbho ("gain"). Obtaining again by strenuousness what was lost is patiläbho ("regaining"); or the word is augmented by a prefix. Patti ("reaching") is arrival. Attaining rightly by way of not losing is sampatti ("achieving"). Phusanä ("touching") is touching by regaining. [305] Sacchikiriyä ("realization") is realization by regaining. Upasampadä ("acquisition") is acquisition byregaining,it should be understood. 1483. Tathäbhütassa ("of one so become"): of one become in that way; the meaning is, "of one remaining after obtaining those states beginning with zeal". Having included zeal, etc. by means of vedanäkkhandho ("feeling aggregate") and so on, the four aggregates are expounded. 1484. Te dhamme ("those states"): those four immaterial aggregates; the states beginning with zeal are also referred to. Asevati ("cultivates"): has the meaning aforesaid. And in the case of the remaining descriptions (niddesa) of the bases for success, the meaning should be understood in the same way as in this case. 1485. What has been expounded up to this point ? The meditation subject brought to its conclusion of four kinds of bhikkhus has been expounded. For one kind of bhikkhu relies on zeal; [he thinks:] 'Since the goal can be produced by profitable zeal for the Law which is desireto-act, I shall produce a supramundane state; there is no trouble for me in the production of that,' and making zeal the highest, zeal the responsibility, zeal the forerunner, he produces supramundane states. Another relies on energy, another on consciousness (citta), another on understanding (pahM). [He thinks:] 'Since the goal can be produced by

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understanding, I shall produce a supramundane state; there is no trouble for me in the production of that,' and making understanding the highest, understanding the responsibility, understanding the forerunner, he produces supramundane states. 1486. How ? Like four royal counsellors' sons who are aspiring to a post, and among these one relies2 on service, one on valour, one on birth and one on counsel. How ? Of these, the first, [thinking:] 'Since the goal can be produced by means of the exercise of diligence in service, I shall obtain this post,' relied2 on service. The second, [thinking:] 'Even someone who is diligent in service cannot bring about a settlement when fighting has broken out. But there will inevitably be fighting on the frontiers of the kingdom. When there is fighting, by soldiering as a charioteer and pleasing the king, I shall secure this post,' relied2 on valour. The third, [thinking:] 'Someone who is valiant may be of low birth; [but when] the post is given after examining people's birth, it will be given to me,' relied on birth. The fourth, [thinking:] 'One may be well-born but unable to give counsel. When there arises a situation to be dealt with by means of counsel, I shall secure the post,' [306] relied2 on counsel. Each of these, in virtue of the power of his reliance, obtained a post. 1487. Herein, the one who produces a supramundane state by relying on zeal, [thinking:] 'Since the benefit can be produced by profitable zeal for the Law which is desire to act, I shall produce a supramundane state; there is no trouble for me in the production of that;' and making zeal the highest, zeal the responsibility, zeal the forerunner, he produces supramundane states, like the Elder Ratthapäla, should beregardedlike the one who got the post by being diligent in service. For that venerable one produced the supramundane state by making zeal the responsibility. 1488. The one who produces the supramundane state by making energy the highest, energy the responsibility, energy the forerunner, like the Elder Sona, should be regarded like the one who got the post by pleasing the king by means of valour. For that venerable one produced the supramundane state by making energy the responsibility. 1489. The one who produces the supramundane state by making consciousness the highest, consciousness the responsibility, consciousness the forerunner, like the Elder Sambhüta, should be regarded like the one who got the post through excellence of birth. For that venerable one produced the supramundane state by making consciousness the responsibility.

9. Classification of the Bases of Success

21

1490. The one who produces the supramundane state by making investigation the highest, investigation the responsibility, investigation the forerunner, like the Elder Mogharäja, should beregardedlike the one who got the post through relying on counsel. For that venerable one produced the supramundane state by making investigation the responsibility.3 1491. And here the three states called "the volitional formations of effort and concentration and zeal" are both success (iddhi) and basis for success (iddhipäda); but the remaining four associated aggregates are basis for success only. And the three states called the "volitional formations of effort and concentration through energy ... consciousness ... investigation are both success and basis for success; but the remaining four associated aggregates are basis for success only. This firstly is the exposition without subdivision. 1492. But with subdivision zeal is called success; the four aggregates developed with zeal as the responsibility are called the basis for success through zeal. The two states, the volitional formation of effort and concentration, enter by way of the formations aggregate into the basis for success through zeal. It is right to say, too, that they have entered into the basis. 1493. Here, too, concentration is called the success; the four aggregates developed with concentration as responsibility are called the basis for success through concentration. [307] The two states, the zeal and the volitional formation of effort, enter by way of the formations aggregate into concentration as basis for success. It is right to say, too, that they have entered into the basis. 1494. Here, too, the volitional formation of effort is called the success. The four aggregates developed with the volitional formation of effort are called the basis for success through the volitional formation of effort. The two states, zeal and concentration, enter by way of the formations aggregate into the basis for success through the volitional formation of effort. It is right to say, too, that they have entered into the basis. 1495. Here, too, energy is called the success ... consciousness is called the success ... investigation is called the success ... It is right to say, too, that they have entered into the basis. This is called the exposition with subdivision. 1496. But here there is nothing fresh. What is included is simply made clear as to its nature. How ? The three states, zeal, concentration and

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volitional formation of effort, arc both success and basis for success; the remaining four associated aggregates are basis for success only. For when these three states succeed they do so together with the associated four aggregates, not without them. But the associated four aggregates are called "success" in the sense of being successful (ijjhanakatthena), and "basis" in the sense of foundation (patitthänatthena). "Success", or "basis for success", is not a term for anything else; it is a term for the associated four aggregates only. 1497. The three states, energy, etc. ... consciousness, etc. ... investigation, concentration and volitional formation of effort ... is a term for the associated four aggregates only [in each case]. 1498. Moreover it should be understood that the prior stage is called the basis for success, and the attainment (patiläbha) is called the success. This meaning should be illustrated by access or by insight. For the preliminary work for the first jhäna is called the basis for success, and thefirstjhäna is called the success. The preliminary work for the second ... third ... fourth ... sphere of boundless space ... sphere of boundless consciousness ... sphere of nothingness ... sphere of neitherperception-nor-non-perception is called the basis for success; the sphere of neither-perception-nor-non-perception is called success. 1499. Insight for the path of Stream Entry is called basis for success; the Stream Entry path is called success. Insight for the path of Once Return ... the path of Non-Return ... the path of Arahatship is called basis for success; the Arahat path is called success. 1500. It is allowable also to be illustrated by what is gained. For the first jhäna is called basis for success; the second jhäna is called success. The second jhäna is called the basis for success; the third jhäna is called success ... the Non-Return path is called basis for success; the Arahat path is called success. 1501. [308] In what sense is it success and in what sense basis ? It is success only in the sense of succeeding; it is basis only in the sense of foundation. Thus here "success" or "basis" is not a term for anything else; it is a term for the associated four aggregates only. 1502. But when it was stated thus they said this: it would be a term for the four aggregates only, if the Master had not brought in afterwards the Subsequent Lesser Division (Uttaracülabhäjaniya). But in the Subsequent Lesser Division zeal itself is expounded as "zeal as the basis for success" ; energy itself ... consciousness itself ... investigation itself is expounded as "investigation as the basis for

9. Classification of the Bases of Success

23

success" . But some4 said: "Success is unaccomplished (anipphanna); basis for success is accomplished.' Having refuted their assertion, the settlement expounded was that success and basis for success were accomplished and afflicted by the three characteristics. 1503. Thus in this Suttanta Division the Bases for Success are expounded as mixed mundane and supramundane. End of Suttanta Division B. ABHIDHAMMA DIVISION 1504. The Abhidhamma Division is clear. But here the methods should be counted. For in the place where c h a n d a - s a m ä d h i padhänasaAkhära-samannägatam iddhipidam ("the basis for success possessed of concentration through zeal and volitional formations of effort"} is said, four thousand supramundane methods are detailed.5 So also in the case of concentration through energy and so on. 1505. Likewise in the Subsequent Lesser Division four thousand methods are detailed in respect of zeal as basis for success, and in respect of energy, consciousness and investigation as bases for success, four each; thus in all there are thirty-two thousand methods detailed by way of eight tetrads. 1506. Thus this Abhidhamma Division should be understood to be expounded adorned with thirty-two thousand methods by way of the bases for success belonging to the supramundane which is produced only. End of Abhidhamma Division C. QUESTIONNAIRE 1507. In the Questionnaire the profitableness, etc. of the bases for success should be understood in accordance with the Pali itself. But as regards the object triads, all these, because of occurring with reference to the measureless nibbäna, have a measureless object only, not path as object. But owing to conascent cause they have the path as cause, not path as predominance. For the four predominances do not give precedence one to another. Why ? Because of [each one's] own state of

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being highest. For just as four princes of equal birth, equal age, equal stamina and equal skill, owing to each one's highness, do not pay respect to each other, [309] so also these four predominances, because of the particular highness of each one's nature, do not give precedence one to another, thus they never have the path as predominance. They are not to be said to be past and so on due to having only a single object. But because of nibbäna being an external state, they have an external object. 1S08. Thus in this Questionnaire only bases for success which are produced supramundane are expounded. For it is only in the Suttanta Division that the bases for success are expounded by the Fully Enlightened One as mixed mundane and supramundane. But in the Abhidhamma Division and in the Questionnaire, they are supramundane only; thus this Classification of the Bases for Success is also taught classifying6 it by showing three cycles. End of the Explanation of the Classification of the Bases for Success

9. Classification of the Bases of Success

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FOOTNOTES TO CHAPTER NINE 1. Or more freely, "possessed of deliberate emphasis of concentration through zeal". 2. C e has avassay i throughout [LSC]. 3. According to mt, zeal is compared to diligence in service because the arousing of zeal again and again is like trying to please; energy is like valour because of its firmness (thäma~bhäva)\ consciousness is like excellence of birth because it acts as forerunner in accordance with the saying that [it is] "king and overlord of the six doors" (cf. S iv 194-5) [LSC]. 4. Mt: some means the Elders dwelling in the Uttaravihära, they say [LSC]. 5. See §§574 and 1469 above for the arithmetic. Mt points out that this enumeration gives the sections with adhipatis in full; however, since there are no adhipatis of adhipatis, the more exact enumeration is sixteen hundred methods for each basis of success [LSC]. 6. Read bhäjetvä omitted in E e [LSC].

CHAPTER TEN CLASSIFICATION OF THE AWAKENING FACTORS (Bojjhangavibhanga) A. SUTTANTA DIVISION (a) Preamble 1509. [310] Now in the Classification of the Awakening (Enlightenment) Factors next to that, satta ("seven") is the division by number. Bojjhangä ("awakening factors"): factors either (a) of awakening or (b) of one awakened, are factors of awakening. This is what is said. 1510. (a) Awakening (bodhi) is said with reference to the concurrence of states by means of which the noble disciple is awakened (bujjhati) when at the path moment there arises this concurrence of states called "mindfulness - investigation of states - energy - rapture - tranquillity concentration - equanimity" that is opposed to the various dangers consisting of sluggishness and agitation, staticity and endeavour, devotion to pleasure and self-mortification, adherence to annihilation and eternity and so on. "Is awakened" [means] arises from the sleep of the continuity of the defilements, or penetrates the four noble truths, or realises nibbäna itself. The factors (ahga) of that awakening (bodhi), i.e. the concurrence of states, are called awakening factors in the same way as jhäna factors, path factors and so on. 1511. (b) But the noble disciple is called "one awakened" (bodhin) with reference to one who awakens by means of the concurrence of states of the kind stated; the factors of that one who awakens are factors of [one] awakening like the factors of an army, the factors of a chariot and so on. Hence the Teachers of the Commentary1 said: "The factors of the person who is being awakened (bujjhanaka) are the awakening factors". 1512. Furthermore: "Awakening factors — in what sense awakening factors ? 'They conduce to awakening' [hence] awakening factors. 'They awaken' (bujjhanti) [hence] awakening factors; 'they keep awake' (anubujjhanti) [hence] awakening factors; 'they reawaken' (patibujjhanti) [hence] awakening factors; 'they fully awaken'

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(sambujjhanti) [hence] awakening factors" (Ps ii 115); thus also should the meaning of awakening factors be understood according to this Patisambhidä method. 1513. As regards satisambojjhango ("mindfulness awakening factor") and so on, an extolled, excellent bojjhanga is a sambojjhanga. Mindfulness itself as an awakening factor is the "mindfulness awakening factor". Herein, the mindfulness awakening factor has the characteristic of establishing. The investigation-of-states awakening factor has the characteristic of investigation.2 The energy awakening factor has the characteristic of exertion. The rapture awakening factor has the characteristic of pervasion. The tranquillity awakening factor has the characteristic of calming. The concentration awakening factor has the characteristic of non-wavering. The equanimity awakening factor has the characteristic of reflection. 1514. [311] As regards these, because of the words: 'Mindfulness, bhikkhus, is all-helpful, I say' (S v 115), the mindfulness awakening factor is stated first because of its helpfulness to all the [remaining]3 awakening factors. Besides that, according to the method beginning: "Dwelling thus mindful, he investigates that state with understanding" (M iii 85; S v 68, etc.), their linking by setting them forth in series thus has been handed down in the Pali, too. 1515. But why are they stated as just seven, neither less nor more ? Because of their opposition to [the extremes of] sluggishness and agitation, and because of all-helpfulness. For here, three awakening factors are opposed to sluggishness, according as it is said: 'And when, bhikkkhus, the mind is sluggish, then is the time for the development of the investigation-of-states awakening factor, the time for the development of the energy awakening factor, the time for the development of the rapture awakening factor' (S v 113). And three are opposed to agitation, according as it is said: 'And when, bhikkhus, the mind is agitated, then is the time for the development of the tranquillity awakening factor, the time for the development of the concentration awakening factor, the time for the development of the equanimity awakening factor' (S v 114). 1516. One, however, is all-helpful here because it is desirable with regard to all the awakening factors like the seasoning of salt in all curries, like the minister of all woric in the king's duties, according as it is said: 'Mindfulness, bhikkhus, is all-helpful (sabbatthika)y I say' (S v 115). The Pali is also: "useful everywhere" (sabbatthaka).4 It is

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desirable for each of the two, is the meaning. So it should be understood that because of their being opposed to sluggishness and agitation and because of all-helpfulness, the seven awakening factors are stated as just seven, neither less nor more. (b) First Method 1517. Now in order to point out their differing action through each having its own function in respect of the single object only, the passage beginning Tattha katamo satisambojjhango ? {"Herein, which is the mindfulness awakening factor ?") is started. 1518. Herein, idha bhikkhu {"here a bhikkhu") [means] a bhikkhu in this dispensation. Satimä hoti {"is possessed of mindfulness'9): he is possessed of mindfulness through mindfulness, as one is possessed of understanding through understanding, is possessed of fame through fame, is possessed of wealth through wealth; endowed with mindfulness is the meaning. 1519. Paramena {"with the highest"): with the utmost. For that, because of conformity with both nibbäna as truth in the highest sense and with the path, is called highest, utmost, foremost. Satinepakkena {"with mindfulness and prudence"): understanding is called prudence; with both mindfulness [312] and prudence is the meaning. 1520. But why is understanding included in this division dealing with mindfulness ? In order to indicate a strong state of mindfulness. For mindfulness arises both with and without understanding. When it arises with understanding, it is strong; when it arises without it, it is weak. That is why understanding is included in order to indicate a strong state. For just as two king's ministers might wait in two directions, and one of them might wait with a prince and the other relying on his own nature {dhammata), then of these, he who waits with the prince has both his own and the prince's strength; [but] he who waits alone is not equal in strength; so indeed, like the king's minister who waits with the prince is mindfulness arisen with understanding; like he who waits relying on his own nature is that arisen without understanding. Herein, just as the king's minister who waits with the prince has both his own and the prince's strength, so mindfulness arisen with understanding is strong. Just as he who waits alone is not equal in strength, so that which is arisen without understanding is weak. Thus understanding is included in order to indicate strength.

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1521. Cirakatam pi ("what was long done"): what was done for long with his own or another's body, whether duties, or a kasina disk, or kasina preliminary work. Cirabhäsitam pi ("what was long spoken of"): talk on the Law or definition of meditation subjects coming under the heading of duties, or also talk on the Law coming under the heading of the sphere of deliverance, which is spoken of long and much with one's own or another's words. Saritä hoti5 ("he is one who recalls"): he is one who recalls that portion of immaterial states that occurred, originating bodily intimation and verbal intimation as "having arisen thus, it ceased thus". Anussaritä ("one who remembers"): one who recalls again and again. 1522. Ayam vuccati satisambojjhaögo ("this is called the mindfulness awakening factor"): this mindfulness associated with insight which is arisen thus, and originates the remaining awakening factors, is called the mindfulness awakening factor. 1523. So tathä sato viharanto ("he dwelling thus mindful"): that bhikkhu dwelling by being mindful with mindfulness arisen in that way. Tarn dhammam ("that state"): that state long done, long spoken of, of the kind stated above. Pafifiäya pavicinati6 ("investigates with understanding"): he investigates with understanding as impermanent, painful, no self. [313] Pavicarati6 ("examines"): he examines by making understanding by way of Impermanence, pain and no self explore there. Parivimamsam äpajjati ("embarks upon a scrutiny"): enters upon a survey, a search. Ayam vuccati ("this is called"): this insight knowledge which originates awakening factors of the kind aforesaid, is called the investigation-of-states awakening factor. 1524. Tassa tarn dhammam ("in him [who investigates ... ] that state"): for that bhikkhu [who investigates ... ] that state of the kind aforesaid. Araddham hoti ("is initiated*9): is fulfilled, is exerted. Asallinam ("tireless"): tireless because of being initiated. Ayam vuccati ("this is called"): this energy which is associated with insight and originates awakening factors is called the energy awakening factor. 1525. Nirämisä ("unworldly"): unworldly, purified due to the absence of the ämisä of sense desire, the ämisä of the world and the ämisä of the round of becoming. Ayam vuccati ("Ms is called"9): this rapture which is associated with insight and originates awakening factors is called the rapture awakening factor.

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1526. Pitimanassa ("of one whose mind is held in rapture"): of one whose consciousness is associated with rapture. Kayo pi passambhati ("the body ... becomes tranquillised"): the mental body called the trio of aggregates7 becomes tranquillised through the tranquillisation of the distress due to defilements. Cittam pi ("and the mind*'): also the consciousness aggregate becomes likewise tranquillised. Ayam vuccati ("this is called"): this tranquillity which is associated with insight and originates awakening factors is called the tranquillity awakening factor. 1527. Passaddakiyassa sukhino ("of one who is tranquillised in body and happy"): of one who has become happy through the happiness arisen due to the tranquillised state of the body. Samädhiyati ("becoming concentrated"): is rightly centred (sammaadhlyati), is placed immovably upon the object, becomes as though attained to absorption. Ayam vuccati ("this is called"): this onepointedness of mind which is associated with insight and originates awakening factors is called the concentration awakening factor. 1528. Tathäsamähitam ("thus concentrated"): concentrated by that concentration which is as though attained to absorption. Sädhukam ajjhupekkhitä hoti ("he becomes one who looks on with complete equanimity"): he becomes one who looks on with thorough equanimity; without becoming involved,8 he looks with equanimity on the attainment and increase of those states. [314] Ayam vuccati ("this is called"): this quality of a middle state which accomplishes the state of non-lagging and non-overrunning on the part of the six awakening factors, is called the equanimity awakening factor. 1529. What has been expounded up to this point ? It is insight which, neither previously nor subsequently but in a single conscious moment, is multiple in nature and characteristics and does not belong to the prior stage that is expounded as awakening factors. (c) Second Method 1530. Now he said satta bojjhaögä ("seven awakening factors")^ etc. again, pointing out a second method for the purpose of showing the way of presentation (pariyäya) by which the seven awakening factors become fourteen.

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1531. Herein, this is the commentary on the new words. Ajj hat tarn dhammesu sati ("mindfulness regarding internal states9*): mindfulness arisen in one laying hold of the internal (his own) formations. Bahiddhä dhammesu sati ("mindfulness regarding external states"): mindfulness arisen in one laying hold of the external formations. Yad api ("vvAar") = yäpi; tad api ("that") = sä pi. Abhififiäya ("to direct knowledge"): for the purpose of direct knowing as regards states to be directly known. Sambodhäya ("to full awakening"): it is the path which is called full awakening; for the purpose of the path, is the meaning. Nibbänäya ("to nibbäna"): it is craving which is called väna9 (= "lust"). "There is none out there" is nibbäna (= nir + väna). It conduces for the purpose of that; for the purpose of realisation of the unformed, deathless element, is the meaning. 1532. As regards the investigation-of-states awakening factor , too, the method is the same. 1533. Käyikam ("bodily"): the energy arisen in one who is resolved upon walking up and down. Cetasikam ("mental"): energy arisen without stirring the body thus: *I shall not interrupt this session as long as my mind is not liberated from the cankers through not clinging.' 1534. Käyapassaddhi ("bodily tranquillity"): tranquillisation of distress in the three [mental] aggregates. Cittapassaddhi ("mental tranquillity"): tranquillisation of distress in the consciousness aggregate. 1535. As regards the equanimity awakening factor , the definition is similar to that of the mindfulness awakening factor. 1536. In this method the seven awakening factors are expounded as mundane and supramundane mixed. 1537. But the Ancient Elders pointed out by going into detail that up to this point it was not clear. For among these, mindfulness, investigation and equanimity in respect of internal states, since they have one's own aggregates as object, are mundane only; likewise bodily energy which has not attained the path. On the other hand, rapture and concentration without applied and sustained thought [315] are supramundane. The rest are mundane and supramundane mixed. Herein, mindfulness, investigation and equanimity in respect of internal states have an internal object; but the supramundane [awakening factors] have an external object, thus the supramundane state must not be applied to

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them. Also, one who says that the energy produced by occupation with walking up and down is mundane, does not run into trouble. 1538. When are rapture and concentration which are without applied and sustained thought supramundane ? Firstly, in the sense sphere the rapture awakening factor is found, but rapture without applied and sustained thought is not found. In the fine-material sphere, rapture without applied and sustained thought is found but the rapture awakening factor is not found. In the immaterial sphere it is not found in any form. But here even what is found is rejected on account of what is not found. Thus this rapture awakening factor which is without applied and sustained thought is excluded from the sense sphere and from the fine-material sphere and from the immaterial sphere; thus it is expounded as only that which belongs to the supramundane which has been produced. 1539. Likewise in the sense sphere the concentration awakening factor is found, but concentration without applied and sustained thought is not found. In the fine-material and immaterial spheres concentration without applied and sustained thought is found; but the concentration awakening factor is not found. But here even what is found is rejected on account of what is not found. Thus this concentration awakening factor which is without applied and sustained thought is excluded from the sense sphere and from the fine-material sphere and from the immaterial sphere; thus it is expounded as only that which belongs to the supramundane which has been produced. 1540. Furthermore, the supramundane is to be made by taking the mundane; and the mundane is to be made by taking the supramundane. For there is a time for the developing of the supramundane for mindfulness, investigation and equanimity regarding internal states. Herein, there is this sutta: * Internal liberation, friend, is the destruction of clinging, I say; thus these cankers do not inhere in him* (cf. S ii 54; Spk ii 63-4); according to this sutta they are supramundane. 1541. But when insight joins with the path while the bodily energy produced by the occupation of walking is still not quieted, then the energy is supramundane. 1542. But [with regard to] those Elders who say that the awakening factor being assumed10 in kasina jhäna, respiration jhäna and jhäna of the Divine Abodes is not to be excluded, according to their assertion the rapture and concentration awakening factors which are without applied and sustained thought are mundane.

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(d) Third Method 1543. [316] Now he said satta bojjhangä ("seven awakening factors"), etc. again, showing the third method which occurs by way of the development of the awakening factors. 1544. Herein, this is the commentary on new words. Bhäveti Che develops"): he increases; he again and again creates and produces in his own continuity. Vivekanissitam ("dependent on seclusion") = viveke nissitam. Seclusion is secludedness; it is fivefold, namely seclusion through substitution of opposites (tadangaviveka), through suppression (vikkhambhana), cutting off (samuccheda), tranquillisation (patipassaddhi) and renunciation (nissarana). 1545. Herein, seclusion through substitution of opposites is insight; seclusion through suppression is the eight attainments; seclusion through cutting off is the path; seclusion through tranquillisation is fruition; seclusion through renunciation is nibbäna, which has renounced all signs. Thus "dependent on seclusion" is dependent on this fivefold seclusion; "he develops the mindfulness awakening factor which is dependent on seclusion through substitution of opposites, dependent on seclusion through cutting off and dependent on seclusion through renunciation". This is the meaning to be understood. 1546. For this yogin who is devoted to the practice of development of the mindfulness awakening factor thus develops the mindfulness awakening factor at the moment of insight dependent on seclusion through substitution of opposites as to function, and dependent on seclusion through renunciation as to inclination; but at the time of the path [he develops it] dependent on seclusion through cutting off as to function, and dependent on seclusion through renunciation as to object. 1547. Some [say:] 'It is also dependent on the fivefold seclusion.' For they assume 10 the awakening factor not only at the moment of strong insight, path and fruition, but they also assume [it] in kasina jhäna, respiration, "foul" and Divine Abode jhäna which is the basis for insight; and they are not contradicted by the teachers of the commentaries. Therefore, according to their opinion, at the moment of occurrence of these jhänas it is also dependent on seclusion through suppression as to function, too. And it is said that at the moment of insight it depends upon the seclusion of renunciation as to inclination,

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so it is correct to say that "he develops it dependent also on the seclusion of tranquillisation". 1548. So also with viräganissitam ("dependent on fading away"), etc. For fading away and so on have the same meaning11 as seclusion, only that here relinquishment (vossagga) is twofold, namely relinquishment as giving up and relinquishment as entering into. Herein, "relinquishment as giving up" is the abandoning of the defilements by substitution of opposites at the moment of insight, and by cutting off at the moment of the path. "Relinquishment as entering into" is the entering into nibbäna by inclination thereto at the moment of insight, and by making it the object at the moment of the path. Both of these alternatives are permissible in this method of commenting which is mixed mundane and supramundane. [317] For this mindfulness awakening factor thus gives up the defilements and enters into nibbäna in the aforesaid way. 1549. Vossaggaparinämim ("resulting in relinquishment"): by this whole phrase [which means] "changing12 and changed13, ripening and ripened for the purpose of relinquishment" what is said is this: "For this bhikkhu who is practising the development of the awakening factors develops the mindfulness awakening factor according as it is ripening for the purpose of relinquishment as the giving up of the defilements, and for the purpose of relinquishment as entering into nibbäna, and according as it has ripened already." So with the remaining awakening factors. 1550. In this method, too, the awakening factors are expounded as mixed mundane and supramundane. End ofSuttanta Division B. ABHIDHAMMA DIVISION 1551. In the Abhidhamma Division, with the answer after asking about the seven awakening factors together and with the answer after asking about them individually, there are two methods. The commentary to these should be understood according to the way stated above. 1552. But in the description of the equanimity (lit. "onlooking") awakening factor, upekkhä ("equanimity"; lit. "onlooking") is through looking on (upekkhanä); upekkhanä ("looking on") is a mode of looking on. "It looks at, it does not stir up, states which are

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occurring evenly and are fit to be looked on [with equanimity] (upekkhitabbayutta)" is upekkhi ("equanimity" = "onlooking"); "it makes a person look on [with equanimity] (upekkhäpeti)" is upekkhanä Choking on"). Looking on which surpasses mundane looking on because of having reached the state of an awakening factor is ajjhupekkhanä ("looking on with complete equanimity"). Majjhattatä ("middleness") is a middle state (majjhattabhäva) through not engaging in any work;14 but in order to show that that is "of the mind" (cittassa), not of a being (sattassa), [he said] majjhattatä cittassa ("middleness of the mindy). This is the commentary on new words here. 1553. But here the methods must be counted. For in the answer after asking about the seven awakening factors together, there are one thousand methods for each path; thus four thousand methods are distinguished. In the answer after asking about them individually , there are four in respect of each awakening factor; thus the seven fours make 28. These together with the previous four make 32; thus in all thirty-two thousand methods are distinguished in the Abhidhamma Division, i.e. profitable only. 1554. But because also in the moment of fruition there are found the awakening factors , and the fruitions of recluseship which have profitable root-causes, therefore in order to show the awakening factors in these, the method dealing with result (vipäka) is begun in the part of the text which is preceded by the description of the profitable. [318] This also is twofold with the answer after asking about them together and with the answer after asking about them individually. The rest here should be understood according to the aforesaid method. But as regards result, three times as many methods must be made as for the profitable. End of Abhidhamma Division C. QUESTIONNAIRE 1555. As regards the Questionnaire, the profitable, etc. state of the awakening factors should be understood in accordance with the Pali. 1556. But as regards the object triads, all these have a measureless object only, not path as object, because of occurring with reference to the measureless nibbäna. But here, by way of conascent cause, the

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profitable have the path as cause. By making energy or investigation foremost at the time of developing the path, they have path as predominance. In the case of path development which has zeal or consciousness foremost, they are not to be spoken of as having path as predominance and at the time of fruition they are not to be so spoken of, too. 1557. As regards the past and so on also, they are not to be so spoken of, owing to the state of single object. But because of nibbäna being an external mental object, they have an external object. Thus in this Questionnaire also, awakening factors which belong only to the produced supramundane are expounded. For only in the first method of the Suttanta Division are the awakening factors expounded by the Blessed One as mundane; in the second and third they are [expounded as] mixed mundane and supramundane. But in the four methods in the Abhidhamma Division and in this Questionnaire they are supramundane only. Thus this Classification of the Awakening Factors is also taught, classifying it by showing three cycles. End of the Explanation of the Classification of the Awakening Factors

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FOOTNOTES TO CHAPTER TEN LMAi83:Poränä. 2. Ee omits two expressions here [LSC]. 3. MA has sesabojjhangäni. 4. Nänamoli preferred to adopt the reading pätho from MA i 84 but the word "Pali" here probably represents an older usage. A Pali is simply a portion of the [sacred or canonical] text. Pali as the name of a language does not appear to be known earlier than the seventeenth century. The two alternative readings are (1) sabbatthika> taken as from sabba + atthika and interpreted as meaning "helpful to [the development of] all awakening factors" and (2) sabbatthaka, taken as from sabbattha ("everywhere" or "in each case") with a -ka suffix and interpreted as "belonging in each case" i.e. to be taught both when the mind is sluggish and when it is agitated. See DAT ii 372; DA iii 758; MA i 84; SA iii 171; Miln 38. Probably the atthakathä tradition originally followed reading two, but the MS tradition of the canonical text had reading one. Subsequent corrections have confused the readings in many cases [LSC]. 5. VbhA and Vbh (Ne; Ce 1952) read saritä hoti but PTS Vbh reads saritä [CMMS], 6. Vbh (Ee) has vicinati and pavicinati but Be and VbhA as here; so also M iii 85, Sv 68, etc. [CMMS]. 7. But cf. MA iv 143: Passambhatl ti käyika-cetasika-darathapatipassaddhiyä käyo pi cittam pi passambhatL 8. Ee has avyävata, Be has avävata; not in PED. 9. Mt: Vänan ti vinandhanam bhavädinam, gamanam vä piyarüpasätarüpesu. Väna means "tying to the existences, etc." or "going among attractive and pleasant things". The first explanation takes väna as meaning "weaving" as a metaphor for "craving". Nibbäna is then understood as "without weaving" i.e. "free from craving" [LSC]. 10. Uddharanti; not in this sense in PED. 11. Read vivekatthä. 12. Mt: at the moment of insight [LSC]. 13. Mt: at the moment of the path [LSC]. 14. Read abyäpäräpajjanena with Be and O; Ee reads vyäpädänä-.

CHAPTER ELEVEN CLASSIFICATION OF THE PATH (Maggavibhanga) A. SUTTANTA DIVISION 1558. [319] Now in the classification of the path factors next to that, all beginning with [the words] ariyo atthangiko maggo ("the Noble Eightfold Path'') should be understood according to the method stated in respect of the description of the path leading to the cessation of suffering in the Classification of the Truths (Saccavibhahga) (see above, §537 ff.). 1559. As regards the second method shown separately with reference to development, all beginning with [the words] sammäditthim bhäveti vivekanissitam ("he develops right view dependent on seclusion") should be understood according to the method stated in respect of the Classification of the Awakening Factors (Bojjhangavibhahga) (see above, §1544). 1560. Thus this Suttanta Division with its two methods is expounded as mixed mundane and supramundane. End of Suttanta Division B. ABHIDHAMMA DIVISION 1561. In the Abhidhamma Division, atthangiko maggo ("eightfoldpath9') is said without saying "noble" (ariyo). Although it is not so stated, it is nevertheless noble. For just as the child conceived in the womb of the anointed queen of an anointed king, although it is not called a prince, is nevertheless a prince; so, although this is not called "noble", it should nevertheless be understood as noble. Here, too, the rest should be understood according to the method stated in respect of the Classification of the Truths. 1562. Also as regards the fivefold section , although "eightfold" is not said, it should nevertheless be understood as eightfold, for there is no supramundane path called fivefold. This is the agreed commentary of the teachers here.

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1563. But a disputatious speaker (yitandavädiri) said: 'There is no supramundane eightfold path; it is fivefold only.' He, being told: 'Quote a sutta,' surely, seeing no other, will quote this passage from the Mahäsaläyatana Sutta: "The view of such a one is right view; the thinking of such a one is right thinking; the effort of such a one is right effort; the mindfulness of such a one is right mindfulness; the concentration of such a one is right concentration; but his bodily action, his verbal action and his livelihood have already been fully purified earlier" (M iii 289). 1564. Thereupon he should be told: 'Quote the passage next to that.' If he does so, it is good. If he does not quote it, having quoted it oneself thus: 'Thus does this Noble Eightfold Path come to perfection through development for him' (M iii 289), [320] he should be told: 'Your assertion is confuted by this teaching1 of the Master, and there is no supramundane path called fivefold; it is eightfold only. 1565. 'But these three factors occur previously purified, and at the moment of the supramundane path they become more purified. Then by this fivefold path, what purpose is taken up ? The purpose of showing functions more clearly. 1566. 'For at the time when he abandons wrong speech and perfects right speech, at that time there are not right action and right livelihood; it is only these five action-causing factors which abandon wrong speech. Also right speech does not perfect through abstention itself.2 1567. 'At the time when he abandons wrong action and perfects right action, at that time there are not right speech and right livelihood. It is only these five action-causing factors which abandon wrong action. But right action does not perfect through abstention itself. 1568. 'At the time when he abandons wrong livelihood and perfects right livelihood, at that time there are not right speech and right action. It is only these five action-causing factors which abandon wrong livelihood. But right livelihood does not perfect through abstention itself. This is taken as the "fivefold path" in order to show the extra function of these factors that cause action. But the supramundane path is eightfold only; there is no fivefold [path].' 1569. 'But if you say it is eightfold with right speech and so on, there are four kinds of volition for right speech, three kinds of volition for right action and seven kinds of volition for right livelihood; thus how will you escape from this plurality of volition ? Therefore the supramundane path is fivefold.'

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1570. ' We shall escape from plurality of volition; and we shall say that the supramundane path is eightfold only.' He should be asked: 'Are you a preacher of the Mahä-cattälisaka (M iii 73) or not ?' If he says: 'I am not,' he should be told: 'You do not know because you do not preach it.' If he says: 'I am a preacher of it,' he should be told to quote it. If he quotes the sutta, it is good. 1571. If he does not quote it, it should be quoted by oneself from the Last Fifty [of the Majjhima Nikäya:] 'And which, bhikkhus, is right speech ? Right speech is twofold, I say. There is right speech that is subject to cankers, brings merit and has worldly results. There is right speech that is noble, free from cankers, supramundane and a factor of the path. And which, bhikkhus, is right speech that is [321] subject to cankers, brings merit and has worldly results ? Abstaining from false speech, abstaining from malicious speech, abstaining from harsh speech, abstaining from idle chatter — this, bhikkhus, is right speech that is subject to cankers, brings merit and has worldly results. 1572. 'And which, bhikkhus, is right speech that is noble, free from cankers, supramundane and a factor of the path ? Whatever is the shunning, refraining from, eschewing, abstaining from the four kinds of bad verbal conduct of one whose mind is noble, whose mind is freed from cankers, who is endowed with the path, who is developing the path — this, bhikkhus, is called right speech that is noble, free from cankers, supramundane and a factor of the path. 1573. 'And which, bhikkhus, is right action ? Right action is twofold, I say ... and has worldly results. And which, bhikkhus, is right action that is noble, free from cankers, supramundane and a factor of the path ? ... And which, bhikkhus, is right livelihood ? Right livelihood is twofold, I say ... and has worldly results. 1574. 'And which, bhikkhus, is right livelihood that is noble, free from cankers, supramundane and a factor of the path ? Whatever is shunning, refraining from, eschewing, abstaining from wrong livelihood of one whose mind is noble, whose mind is free from cankers, who is endowed with the path — this, bhikkhus, is right livelihood that is noble, free from cankers, supramundane and a factor of the path' (M iii 74 f.). 1575. So here it is simply abstention from the four kinds of bad verbal conduct, from the three kinds of bad bodily conduct and from wrong livelihood that is called 'noble, free from cankers, supramundane and a path factor'. Whence is there plurality of volition, whence a fivefold

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path here ? This sutta shows you, who do not want it [so], that the supramundane path is eightfold.' If he agrees with this much, it is good. 1576. If he does not agree, he must be made to perceive by quoting other reasons. For this is said by the Blessed One: 'In that law and discipline, Subhadda, in which the Noble Eightfold Path is not found, there a recluse also is not found ... In this law and discipline, Subhadda, the Noble Eightfold Path is found, only here, Subhadda, is a recluse found ... Devoid of recluses are other dispensations' (D ii 151-2). And in several hundred other suttas also the path has been handed down as eightfold. 1577. Also it is said in the Kathävatthu: "'Of paths the eightfold is the best, • the four phrases the best of truths, Fading the best of mental states and of bipeds, he who sees' (Dh 273). [322] 'Is it affirmed that there is such a sutta ?' 'Yes.' 'Therefore the path is eightfold'." (Kvu XX 5). 1578. If, however, he does not accept the notion3 even with this much, he should be dismissed, [saying:] 'Go, enter the monastery and drink gruel!' But it is impossible that he will give any further reason. 1579. The rest is clear as to meaning. 1580. But here the methods must be counted. For as regards the eightfold path, after asking about [the eight factors] together , in the answer [taking them] together four thousand methods are classified in respect to the four paths. As regards the fivefold path, after asking about [the five factors] together , in the answer about them together, there are four thousand; and after asking about them separately , in the answer about them separately, there are four thousand; thus in respect of the five factors there are twenty thousand. Thus with the first eight thousand and these twenty thousand, there are in all twenty-eight thousand methods classified in the Classification of the Path. And these are the profitable ones belonging to the produced supramundane only. 1581. But as regards the resultant kind, three times as many methods are to be counted as in the case of the profitable. End of Abhidhamma Division

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C. QUESTIONNAIRE 1582. As regards the Questionnaire, the profitable, etc. state of the path factors should be understood in accordance with the Pali. 1583. But as regards the object triads, all these have a measureless object only, not path as object, because of occurring with reference to the measureless nibbäna. For neither the path nor fruition makes the path its object. But here, by way of conascent cause, the profitable have the path as cause. By making energy or investigation foremost at the time of developing the path, they have path as predominance. In the case of path development which has zeal or consciousness foremost, they are not to be spoken of as "having path as predominance", and at the time of fruition they are not so to be spoken of, too. 1584. As regards the past and so on also they are not to be so spoken of, owing to the state of having a single object. But because of nibbäna being an external mental object, they have an external object; thus in this Questionnaire also, path factors are expounded as only belonging to the produced supramundane. For only in the Suttanta Division are the path factors expounded by the Blessed One as mundane and supramundane. But in the Abhidhamma Division and in the Questionnaire they are supramundane only. Thus this Classification of the Path is also taught classifying it by showing three cycles. End of the Explanation of the Classification of the Path

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FOOTNOTES TO CHAPTER ELEVEN 1. Reading satthusäsanena with C e [LSCJ. 2. The Translator seemingly follows a reading given in a note to Ee: Sammäväcä pi na say am virativasena pürati. But E c , C e and B e read Sammäväcä pana say am ... , which would have to be translated as follows: "But right speech perfects itself through abstinence". The same applies to the two parallel sentences in the following [Ny]. However, mt: na käräpakabhävena kattubhävena ca ti attho (cf. anut) supports the reading with na [LSC]. 3. O5 reads saftilattim na gacchati ("is not convinced") [LSC].

CHAPTER TWELVE CLASSIFICATION OF THE JHÄNAS (Jhänavibhanga) A. SUTTANTA DIVISION (a) Schedule (Mätikä) 1585. [323] Now in the Classification of the Jhänas next to that, this Schedule is set forth immediately before the whole of the Suttanta classification. Herein, the word idha ("here") is in order to indicate the dispensation which is the support of the person who has succeeded in what is to be done in the preliminary stage and has produced jhäna in all its aspects, and in order to deny such a state in any other dispensation. For this is said: 'Only here, bhikkhus, is there a recluse, here a second recluse, here a third recluse, here a fourth recluse. Devoid ofreclusesare other dispensations'1 (D ii 151; M i 63; A ii 238). 1586. Bhikkhu ("a bhikkhu") indicates the person who produces those jhänas. Pätimokkhasamvarasamvuto ("restrained in the Pätimokkha restraint"): this is to indicate his establishment in the Pätimokkha restraint. Viharati ("dwells"): this is to indicate his possession of [the quality of] dwelling in accordance therewith. Äcäragocarasampanno ("with proper conduct as his resort"): this indicates states helpful to his above-mentioned Pätimokkha restraint and to his below-mentioned devotion to jhäna. Anumattesu vajjesu bhayadassävi ("seeing fear in the smallest fault77): this indicates the absence of a tendency to fall from the Pätimokkha restraint. Samädäya ("by undertaking"): this indicates his undertaking of the precepts of training without reservation. Sikkhati ("he trains himself): this indicates his possession of the precepts of training. Sikkhäpadesu ("the precepts of training"): this indicates the things for him to train in. 1587. Indriyesu ("of the faculties"): this indicates the plane of his guarding the [sense-] doors; they say it indicates the location to be protected, too. Guttadvaro ("keeps the doors ... guarded"): this indicates his state of being provided with protection at the [sense-] doors. Bhojane mattaflfiü ("knows the right amount in eating"): this indicates his contentment and other qualities.

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Pubbarattäpararattam jägariyänuyogam anuyutto ("devoted to the practice of wakefulness before the night and after the night"): this indicates that he is a doer.2 [324] Sätaccam nepakkam ("with perseverance, prudently"): this indicates his state of perseverance by means of energy laid hold of with understanding. Bodhipakkhikänam3 dhammänam bhävanänuyogam anuyutto ("devoted to the practice of the development of the states partaking of enlightenment"): this indicates that his practice shares in penetration (nibbedhabhägiya). 1588. So abhikkante ... pe ... tunhlbhäve sampajänakäri hoti ("he practises clear comprehension in moving forward ... keeping silent"): this indicates that he is endowed with omnipresent mindfulness and clear comprehension. So vivittam senäsanam bhajati ("he frequents a secluded abode"): this indicates his getting a suitable abode.4 Arafifiam ... pe ... patisallänasäruppam ("theforest... suitable to retreat"): this indicates the benefit to him of freedom from danger in the different kinds of abode. 1589. So arafiflagato vä ("he, having gone to the forest"): this indicates that he is provided with an abode of the aforesaid kind. Nisidati ("sits down"): this indicates that his posture is suitable for the task (yoga). Parimukham satim upatthapetvä (^having established mindfulness in front of him"): this indicates the commencement of his task. 1590. So abhijjham loke pahäya ("he, having abandoned covetousness regarding the world"9): this indicates his abandoning of the hindrances by practice of the meditation subject. When he has abandoned the hindrances, [the words] vivicc* eva kämehi ("aloof from sense desire"), etc., indicate his successive arousing of the jhänas. 1591. Furthermore, "here a bhikkhu" means a bhikkhu who arouses jhäna in this dispensation. Now, because the four kinds of virtuous conduct must be purified by a bhikkhu who arouses jhäna, therefore by the words "restrained by the Pätimokkha restraint" he points out the purity of the virtuous conduct of the Pätimokkha restraint. By "with proper conduct as his resort", etc., he points out the virtuous conduct of purity of livelihood. By "he trains himself by undertaking the precepts of training", etc., he points out the assumption without reserve of these two kinds of virtuous conduct. By "keeps the doors of the faculties guarded" he points out the virtuous conduct of restraint in

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the faculties. By "knows the right amount in eating", he points out the virtuous conduct which is based on the requisites. 1592. By "in the first and last parts of the night", etc., he points out states which help the development of jhäna in one who is established in virtuous conduct. By "in moving forward", etc., he points out the practice of mindfulness and clear comprehension for the non-diminution of those states and for the non-confusion of the meditation subject. By "a secluded abode", etc., he points out the taking up of an abode suitable to development. [325] By "gone to the forest", etc., he points out both the posture suitable for jhäna for one who has gone to that abode and the beginning of his development of jhäna. By "having abandoned covetousness", etc., he points out the abandoning of states opposed to jhäna through the beginning of the development of jhäna. By "having abandoned these five hindrances", etc., he points out the order of arousing of all jhänas in him who has thus abandoned the states opposed to each jhäna. (b) Section of the Description (Niddesavara) 1593. Now idhä ti imissä ditthiyä ("'here', in this view"), and so on, is begun in order to show the schedule as it has been set forth by classifying it successively. 1594. Herein, by the ten expressions beginning with imissä ditthiyä ("w this view"), etc, it is the Omnicient Buddha's Dispensation itself, called the three trainings, which is expounded. For that, due to being seen (dittha) by the Blessed One, the Buddha, is called view (ditthi); owing to his tolerating (khamana) it is tolerance (khanti), owing to choosing (ruccana) it is choice (ruci)\ owing to taking (gahana) it is creed (ädäya); it is Law (dhamma) in the sense of nature (sabhäva);5 Discipline (yinaya) in the sense of something to be trained in, Law and Discipline owing to both of those; it is word (pävacana) in the sense of being announced (pavutta); it is the Life of Purity (brahmacariya) in the sense of the best conduct (setthacariya); it is the Master's Dispensation (Satthusäsana) owing to the giving of instruction (qnusitthidäna). 1595. Therefore as regards the expressions beginning with imissä ditthiyä ("in this view") the meaning should be understood thus: "In this Buddha View, in this Buddha Tolerance, in this Buddha Choice, in this Buddha Creed, in this Buddha Law, in [this] Buddha Discipline, in this Buddha Law and Discipline, referred to thus: 'And those things,

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Gotami, of which you may know: "These things lead to lust, not to the fading away of lust; they lead to fettering, not to unfettering; they lead to amassing, not to dispersal; they lead to clinging, not to relinquishment;6 they lead to greatness of wishes, not to fewness of wishes; they lead to discontent, not to contentment; they lead to company, not to seclusion; they lead to idleness, not to energy; they lead to one's being difficult to support, not to one's being easy to support," you may remember, Gotami, without reserve, that this is not the Law, this is not the Discipline, this is not the Master's Dispensation. And those things, Gotami, of which you may know: "These things lead to the fading of lust, not to lust ... they lead to one's being easy to support, not to one's being difficult to support," you may remember, Gotami, without reserve, that this is the Law, this is the Discipline, this is the Master's Dispensation' (A iv 280-1; Vin ii 258-9; cf. A iv 143), in this Buddha Word, [326] in this Buddha Life of Purity, in this Buddha Master's Dispensation. 1596. Furthermore, this whole Dispensation called the three trainings, owing to being viewed by the Blessed One, owing to having Right View as its condition, owing to having Right View as its precursor, is "view"; through the Blessed One's tolerating, it is "tolerance"; through his choosing, it is "choice"; through his taking, it is "creed". It keeps (dhäreti) the doer of it from falling into the states of woe, thus it is Law (dhamma)\ it also puts away (vineti) what partakes of the defiled, thus it is Discipline (vinaya); it is Law and that is Discipline, thus it is Law and Discipline. 1597. This is the putting away (vinaya) of unprofitable states (dham ma) by means of profitable states (dhamma), thus it is LawDiscipline (dhamma-vinaya); hence it was said: 'And those things (dhamma), Gotami, of which you may know: "These things lead to the fading away of lust, not to lust . . . " you may remember, Gotami, without reserve, that this is the Law (dhamma), this is the Discipline (vinaya), this is the Master's Dispensation (satthusäsana).' Or the Discipline (vinaya) is by means of the Law (dhamma)> not by means of the rod, etc., thus it is Law-Discipline (dhamma-vinaya). 1598. And this is said: "Some do their training with the rod and with goads and whips as well;

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The näga with no rod or weapon has been tamed by the Greatest Sage" (Vin ii 196; cf. M ii 105 = Thag 878); likewise: "In those led (niyamäna) by the Law (dhamma), what envy do they know ?" (S i 127; Vin i 43). 1599. Or Discipline (vinaya) for the Law (dhamma) is Law-Discipline; for this Discipline (vinaya) is for the purpose of the blameless state (dhamma), not for the advantage7 of enjoying existence. Hence in detail the Blessed One said: 'This life of purity, bhikkhus, is not lived for the purpose of deceiving people' (A ii 26; It 28; 29). Also the Elder Punna said: 'It is for the purpose of complete extinction through not clinging, friend, that one lives the Life of Purity under the Blessed One* (M i 148; 150; S iv 48). 1600. Or it leads away (nayati) to the distinguished (visittha)* [state], thus it is discipline (vinaya); the leading away (vinaya) from the state (dhamma) is Law-Discipline (dhammavinaya); for it leads away from the state of the round of rebirths or from the state of sorrow, etc., to the distinguished [state of] nibbäna.9 1601. Or it is the discipline (vinaya) of the Law (dhamma), not that of the ford-makers,10 thus it is Law-Discipline (dhammavinaya); for the Blessed One is the Law (dhammabhüta) and it is his discipline (vinaya), 1602. Or because it is only states (dhammä) that must be directly known, fully understood, abandoned, developed and realised, this is therefore Discipline (vinaya) in respect of states (dhammesu), not in respect of beings or souls, thus it is Law-Discipline (dhamma-vinaya). 1603. Owing to speaking (vacana) to others with the meaning and the letter, etc., it is the basic (padhäna)11 word (vacana); thus it is the word (pavacana); pavacana is the same as pavacana. Owing to the state of being the most distinguished of all ways of life, it is the Life of Purity (brahmacariya). [327] It is the dispensation of the Blessed One who is the master of deities and men, thus it is the Master's Dispensation (satthusäsana); or the dispensation that has become the master is the Master's Dispensation; for [according to the passage:] 'The Law, Ananda, and the Discipline taught and explained to you by me will be your master in my stead' (D ii 154), it is the Law and Discipline itself

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that is called Master. Thus should the meaning of these words be understood. But because it is only in this dispensation that a bhikkhu who produced jhäna in all aspects is to be found, not elsewhere, therefore it should be understood that here and there this qualification is made with the words "by this" (imissä) and "in this" (imasmim). This is the meaning of the description of the word "here" (idha) in the schedule.12 1604. In the description of bhikkhu ("a bhikkhu"), samaflMya ("by designation") means by a concept, by appellation; for it is by the designation only that someone is made known as a bhikkhu. Likewise when in an invitation and the like bhikkhus are being counted, including the novices they say "a hundred bhikkhus" or "a thousand bhikkhus". 1605. Pattflfläya ("by claim"): by their own claiming; for it is by claim that someone is made known as a bhikkhu. Its origin is to be seen in such passages as: '"Who is there V 'It is I, a bhikkhu, friend'" ( ); but because this was said by the Elder Änanda, it is arightfulclaim. But at night, and in the case of those of bad conduct, when it is asked of those coming in the opposite direction: 'Who is there ?' it is with an unrightful claim and untruthfully that they answer: 'We are bhikkhus.' 1606. Bhikkhati ("he begs"): he asks for (yäcati); whoever seeks and looks for alms (bhikkhä), whether he gets it or not, still he is a bhikkhu because he begs (bhikkhati). 1607. Bhikkhako13 ("a beggar"): the word is augmented by a suffix; the meaning is that he is a bhikkhu through having the nature of begging (bhikkhana). 1608. Bhikkhäcariyam ajjhupagato ("he has consented to the almsround"): he is called one who has consented to the almsround because of having consented to the almsround consented to by the Enlightened Ones, and so on. For anyone who has abandoned a small or a large fortune and gone forth from the home life into homelessness, leaving behind the livelihood of a farmer or cowherd by accepting the mark (linga; i.e. of a homeless one), is one who has consented to the almsround and is thus a bhikkhu; or one who eats food carried (käjabhatta) to the monastery because of his livelihood being dependent on others, is one who has consented to the almsround and is thus a bhikkhu. Or depending on food consisting of the dropping of lumps into the bowl (pindiyälopa) because of its originating from the

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force of going forth, he is one who has consented to the almsround and is thus a bhikkhu. 1609. He wears cloth which is spoilt (bhinna) in value, touch and colour, thus he is a bhinnapatadhäro Ca wearer of spoilt cloth"). Herein, the spoiling of the value should be understood as done by cutting with a knife. For a cloth worth a thousand [coins] which is cut in bits and pieces with a knife [328] is spoilt in value; it is not worth half its former value. The spoiling of the touch should be understood as [done] by sewing with thread. For a cloth which is pleasant to touch, on being sewn with thread is spoilt in touch and acquires a rough touch. The spoiling of the colour should be understood as done by stains of needlework, etc. For a perfectly clean cloth is spoilt in colour by needlestain starting with the needlework, and with spots and drops of sweat from the hands and in the end with dyeing and making the obligatory mark; it loses its original colour. Because of wearing cloth spoilt in these three ways, he is a wearer of spoilt cloth, thus he is a bhikkhu. Or simply by the wearing of discoloured (käsäva) [clothes] dissimilar to the clothes of the layman he is a wearer of spoilt cloth, thus he is a bhikkhu. 1610. Bhindati päpake akusale dhamme ti bhikkhu Che breaks evil unprofitable things, thus he is a bhikkhu"): with the Path of Stream Entry he breaks five defilements, thus he is a bhikkhu. With the Path of Once Return, four; with the Path of Non-Return, four; with the Arahat Path he breaks eight defilements, thus he is a bhikkhu. Up to this point the four established in the paths (maggattha) are pointed out. 1611. Bhinnattä Cowing to the brokenness"): by this the four established in the fruitions (phalattha) [are indicated]. For the Stream Enterer is established [as such] after he has broken the five defilements with the Path of Stream Entry; the Once Returner [after breaking] four with the Path of Once Return; the Non-Returner [after breaking] four with the Path of Non-Return. The Arahat is established as such after breaking eight defilements with the Arahat Path. Thus the four established in the fruitions are called a bhikkhu owing to the brokenness of evil, unprofitable things. 1612. Odhiso kilesänam pahänä ("vv/fA the abandoning of the defilements according to limitation"): here there are two kinds of limitation (odhi), path limitation (maggodhi) and defilement limitation (kilesodhi) (cf. MA i 172 f.); limitation (odhi) is a boundary (simä) or a

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confine (mariyädä). Herein, the Stream Enterer is a bhikkhu with the abandoning of defilements by limitation according to path limitation. For the defilements are abandoned in him according to limitation by means of one out of the four paths, not by the whole set of four paths. So also with the Once Returner and Non-Returner. And the Stream Enterer is a bhikkhu with the abandoning of the defilements by limitation according to defilement limitation. For the defilements are abandoned in him only according to the limitation of the defilements to be abandoned, not all entirely. 1613. But the Arahat is anodhiso kilesänam pahänä bhikkhu Ca bhikkhu with the abandoning of the defilements without limitation"). For in him the defilements are abandoned without limitation by the four paths, not with limitation to a single path, and they are abandoned without limitation among the defilements to be abandoned. For there is not a single boundary consisting of a defilement remaining. Thus he is a bhikkhu with the abandonment of the defilements without limitation in both ways. 1614. Sekkho ("a trainer"): together with the worthy ordinary man the seven kinds of noble who train in the three kinds of training are trainers; any trainer among these should be understood as a bhikkhu. [329] One who does not train is asekkho ("a non-trainer"); he is established in the highest fruition, having passed beyond the things to be trained in. Because of the absence of what is to be trained in beyond that, one whose cankers are destroyed is called a non-trainer. The remaining kind of ordinary bhikkhu neither trains in the three trainings, nor stands after having trained in them; thus he is nevasekkha-näsekkho ("neither a trainer nor a non-trainer"). 1615. Owing to having reached and established the acme of virtuous conduct, the acme of concentration, the acme of understanding, the acme of liberation, he is aggo bhikkhu Cone who has reached the acme is a bhikkhu"). Bhadro Cthe auspicious one"): one who is not evil. For the worthy ordinary man and so on are reckoned as bhadro bhikkhu Cthe auspicious one is a bhikkhu"), owing to being possessed of virtuous conduct, concentration, understanding, liberation and knowledge and vision concerning liberation, until they are Arahats. 1616. Mando bhikkhu Cone with the cream is a bhikkhu"): a pure (pasanna) bhikkhu; the meaning is, like cream of ghee which is unturpid and quite pure (yippasanna). Säro Cone with essence"): owing to being possessed of the same essences of virtuous conduct, etc. as a

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cloth is blue through the possession of blue, he should be understood as säro bhikkhu Cone with the essence is a bhikkhu")\ or, owing to the state of being free from the sap-wood of the defilements, only one whose cankers are destroyed should be understood as säro ("heart wood"). 1617. And herein, in the three instances, namely, "he breaks evil, unprofitable things, thus he is a bhikkhu",14 "with the abandoning of the defilements according to limitation he is a bhikkhu" and "a trainer is a bhikkhu", the seven kinds of trainers are expounded. In the five instances, namely, "owing to the brokenness of evil unprofitable things he is a bhikkhu",14 "with the abandoning of the defilements without limitation he is a bhikkhu", "the non-trainer is a bhikkhu", "one who hasreachedthe acme is a bhikkhu", "one with [the purity of) cream is a bhikkhu", only one whose cankers are destroyed is expounded. In the case of "neither a trainer nor a non-trainer", only the ordinary man is expounded. In theremaininginstances, all, namely the worthy ordinary man, the seven trainers and the non-trainer, are expounded. 1618. Having thus pointed out a bhikkhu by means of designation (samafifiä), etc., he now said samaggena saäghena ("by the Order in agreement") and so on in order to show him by means of the admission [to the Order] (up as amp ado). Herein, samaggena sanghena ("by the Order in agreement") means [the Order] which has come to agreement about a single act because of the arrival of as many bhikkhus as are concerned with the act, in an act to be done by a group of five as the smallest division of all, because of the votes of those fit to vote having been brought, and because of there being no objection among those present,ftatti-catutthena ("which becomes an enactment at the fourth time of asking"): to be done by three trials and one enactment. Kammena ("by an act"): by a lawful act of the Vinaya. [330] Akuppena ("incontrovertible"): having acquired unshakability and unexceptionability owing to being possessed of success in the basis, enactment, trials, boundary and assembly. Jhänärahena ("worthy of the reason"): worthy of the cause (karana), worthy of the Master's Dispensation. 1619. Upasampanno ("admitted'): entered on (samdpanno) the higher state (uparibhäva); arrived is the meaning. For the bhikkhu state is the higher state and upasampanno ("admitted") is said owing to having entered upon it by means of the aforesaid act. Of the eight kinds of admission, namely, "come-bhikkhu" admission, admission by going for

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refuge, admission by receiving instruction, admission by answering questions, admission by acceptance of weighty things, admission by an emissary, admission by eight reciters and admission by an act which has enactment as fourth, only the three, namely, admission by an act which has enactment as fourth, admission by an emissary and admission by eight reciters, are extant; the others were only at the time when the Enlightened One was present. Among those kinds of admission in this instance it is only the admission by an act which has enactment as fourth that is intended. 1620. In the description of Pätimokkha restraint, Pätimokkham is the virtue of the training precepts; for it frees (mokkheti) him who protects ipäti) it, who guards it, it sets him free (mocayati) from the pains of the states of woe, etc. That is why it is called Pätimokkha. Silam patitthä ("virtuous conduct, establishment") and so on are synonyms for it. 1621. Herein, as to silam ("virtuous conduct"), certainly this is a synonym for the Pätimokkha which succeeds together with the end of the announcement of the act (kammaväca). This being so, as to its nature, this virtuous conduct should be understood as the states consisting of volition and so on in one who abstains from killing living things, etc., or who fulfils the practice of the [bhikkhu's] duties. For this is said in the Patisambhidä: "What is virtuous conduct ? There is virtuous conduct as volition, virtuous conduct as conscious concomitant, virtuous conduct as restraint, virtuous conduct as nontransgression" (Ps i 44). 1622. Herein, virtuous conduct as volition is the volition of one who abstains from killing living things, etc., or who fulfils the practice of the duties. Virtuous conduct as consciousness concomitant is the abstention (virati) of one abstaining from killing living things, etc. Furthermore, virtuous conduct as volition is the seven volitions [that accompany the first seven] of the [ten] courses of action (kammapatha) of one who abandons killing of living things, etc.; virtuous conduct as conscious concomitant is the [three remaining] states consisting of non-covetousness, non-ill will andrightview, stated in the Mahä Vagga of the Samyutta, in the way beginning with: "By abandoning covetousness he dwells with mind free from covetousness" (see also M i 181). 1623. Virtuous conduct as restraint: here restraint should be understood in five ways, namely, Pätimokkha restraint, restraint by mindfulness,

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[331] restraint by knowledge, restraint by patience and restraint by energy. Its various aspects are given in the Visuddhimagga (Vis Trsl. 18; see also MA i 62). Virtuous conduct as non-transgression is the non-transgression by body or speech of one who has undertaken virtuous conduct. 1624. And here it should be understood that virtuous conduct as restraint and virtuous conduct as non-transgression are virtuous conduct literally (nippariyäyato); virtuous conduct as volition and virtuous conduct as conscious concomitant are virtuous conduct figuratively (party ayato)}5 1625. But because one is established (patitthäti) in the bhikkhus' dispensation by means of the Pätimokkha restraint, therefore it is called patitthä ("establishment"). Or the bhikkhu finds support (patitthahati) here; or as only profitable things find support here, it is establishment. This is the meaning to be understood according to the suttas: "By being established in virtuous conduct a man has understanding. When a bhikkhu, ardent and prudent, Develops his mind and understanding, He disentangles this tangle" (S i 13; 165; Miln 34). Also: 'Virtuous conduct, Majesty, is the foundation of all profitable things' (cf. Miln 33) and: 'In one who is established in virtuous conduct, Majesty, all profitable things escape diminution' (Miln 33) and soon. 1626. It is the idi ("beginning") in the sense of first arising. This also is said: 'Therefore, Uttiya, purify the beginning as regards profitable things. What is the beginning of profitable things ? Virtuous conduct well purified16 and straight view' (S v 166). For just as the builder of cities17 who wants to mark out a city first cleans up the site of the city, and after that, later on, he marks out the city by dividing it up into the divisions of streets, crossroads, squares, etc., so indeed the meditator at the beginning cleans up virtuous conduct; after that, later on he realises tranquillity, insight, path, fruition and nibbäna. 1627. Or just as a dyer first washes the cloth in the three kinds of dye, and when the cloth is clean he dips it in any kind of dye he likes. Or just as a clever painter who wishes to paint a picture, at the beginning does the preliminary work on the wall and after that, later on, he creates the

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picture — so indeed the meditator at the beginning cleans up his virtuous conduct and after that, later on, he realises the states beginning with tranquillity and insight. Therefore virtuous conduct is called the beginning. 1628. This, because of its resemblance to feet, is called carana ("foot"): for the feet (päda) are called carana. And just as for a man whose feet are cut off there does not come to be any planning to go in any direction, though there does for one who has his feet, so indeed when one's virtuous conduct is broken, interrupted, unfulfilled, [332] one's going to knowledge does not bring about the going to nibbäna; but when it is unbroken, uninterrupted and fulfilled, one's going to knowledge does bring about the going to nibbäna. Therefore virtuous conduct is called foot. 1629. This, owing to curbing (yamana), is samyamo ("cwö"); owing to restraining (samvarana) it is samvaro ("restraint"); and by both of them virtuous conduct as curb and virtuous conduct as restraint are expounded. The word-meaning here is this: it curbs the going astray of transgression,18 or it curbs a person and does not allow his going astray by transgression, thus it is samyamo ("curb"). It restrains, bars the door of entry of trangression, thus it is samvaro ("restraint"). 1630. Mukham ("the foremost"): the supreme (uttama); or become a mouth (mukha). For just as the four kinds of nutriment enter by beings' mouths and become diffused throughout their limbs, so the yogin's profitable [states] of the four planes enter by the mouth of virtuous conduct and bring about the success of the purpose. Hence it is called mokkham. Admirable in the forefront is pämokkham 19 C"principal"); foremost, best, basic factor, is the meaning. 1631. Kusalänam dhammänam samäpattiyä ("for the attainment of profitable states"): it should be understood as the foremost, best, basic factor and is principal for the purpose of obtaining profitable [results] of the four planes. 1632. Käyiko avitikkamo ("bodily non-transgression") is the threefold good conduct of body. Vicasiko ("verbaT') is the fourfold good conduct of speech. Käyikaväcasiko ("bodily and verbal") is both of these. By this he points out the full inclusion of virtuous conduct with livelihood as eighth. 1633. Samvuto ("restrained"): shut; with faculties restrained means with faculties shut. For just as a house with doors

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closed (samvuta) is called a closed house (samvutam geham)y so here one who has his faculties restrained (samvuta) is called restrained (samvuta). Pätimokkhasamvarena ("by the Patimokkha restraint"): by the Patimokkha and by the restraint, or by the restraint called Patimokkha. Upeto ("furnished with") and so on have the meaning aforesaid»20 1634. By the seven words beginning with iriyati ("bears himself), there is expounded the dwelling in a posture of a bhikkhu who stands in the virtuous conduct of Patimokkha restraint.21 1635. In the description of äcäragocara ("proper conduct and resort"), although the Blessed One is desirous of explaining the good conduct of the recluse and the resort of the recluse, with the words äcäragocarasampanno ti atthi äcäro atthi anäcäro ("possessed of proper conduct and resort, there is what is proper conduct and there is what is improper conduct") he extracts the terms. 1636. But just as a man skilled in roads, when describing a road, says: * Leave the left, take the right,' and he first describes the dangerous, wrong road to be left [333] and afterwards describes the safe, straight road to be taken, so indeed the King of the Law, like the man skilled in roads, having first described the improper conduct loathed by the Buddhas and to be abandoned, and being desirous of describing proper conduct afterwards, said Tattha katamo anäcäro ? ("Herein, which is improper conduct ?") and so on. For the road described by the man may berightor it may not; but the road described by the Tathagata is certain and, as unerring as a thunderbolt loosed by Indra, goes only to the city of nibbäna. Hence it was said: 'The man skilled in roads, Tissa, is a term for the Tathagata, the Accomplished, Fully Enlightened One' (S iii 108). 1637. Or because the undertaking of good things isrightin one who has abandoned bad things, like decorating and arranging with such things as garlands and scents and unguents in one who has got rid of sweat stains and dust by bathing his head, therefore having first described improper conduct to be abandoned, like the sweat stains and dust, and being desirous of describing proper conduct afterwards, like the decorating, etc. with garlands, scents, unguents, etc. in one who has got rid of sweat stains and dust, he said Tattha katamo anäcäro ? ("Herein, which is improper conduct ?") and so on. 1638. Herein, käyiko vitikkamo < 246.20> ("bodily transgression") is the threefold bad conduct of body; väcasiko vitikkamo ("verbal

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transgression") is the fourfold bad conduct of speech; käyikaväcasiko vitikkamo ("bodily and verbal transgression") is both of these. Thus he points out the transgression of [the whole of] virtuous conduct with livelihood as eighth. But because one does not only conduct oneself improperly by body and speech but also mentally, therefore he said: Sabbam pi dussllyam anäcäro ("also all misconduct is improper conduct") in order to point that out. 1639. Herein, he said: Idh* ekacco veludänena ("here someone by gift of bamboos") and so on in order to show improper conduct by classifying it in specific cases. 22 Herein, veludänena ("by gifts of bamboo") means by gift of bamboo as cause of getting requisites. For it is not allowed to give to supporters bamboo grown or brought from the forest and kept and guarded in a monastery [thinking:] 'Thus they will give me the requisites,' since one who makes a living thus lives improperly by wrong livelihood. He acquires blame here and now, and in the existence to come he comes to states of woe. One who gives his own personal bamboo for the sake of favouring families commits the [offence of] wrong-doing of corrupting families. He who gives another's with consciousness of stealing should be judged according to the value of the goods. So also with what belongs to the Order. 1640. But if he gives it owing to arrogance,23 [334] he commits the offence of disposing of heavy goods. 24 But what sort of bamboo is heavy goods and which is not ? Firstly, of that which is not planted and growing wild, only that which is in a place delimited by the Order is heavy goods, apart from that it is not. In a place which is planted it is all heavy goods. But that is delimited by size. That the size of an oil tube is heavy goods, below that it is not. But a bhikkhu who needs an oil tube or a walking stick should take one, performing compensation work (phätikamma). And compensation work is permissible if it is of the same value or in excess; if less it is not permissible. Manual work consisting either of mere water-carrying or of mere weeding is not permitted. It is permitted if [such work is] substantial. Therefore it is permitted to take it by getting mud out of a pool or spreading it on steps or levelling an uneven place. 1641. When taken without compensation work, it can only be used by one who dwells there. When one goes away, one should hand it over to the Order, put it down and go. One who takes it out of absentmindedness, and goes and remembers [in the place] where he has gone

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to, should take it back from there. If there is danger in between, he should put it down in the monastery he has arrived at and go. 1642. People go to a monastery and ask for bamboos; the bhikkhus do not venture to give [any, saying:] 4It belongs to the Order.' People ask again and again, or threaten; then it is permitted to the bhikkhus to say: Take it and do some work as a penalty,' and there is then no gift of bamboo. If as a penalty they give a knife or a hatchet, etc., or food to chew and eat, it is not permissible to accept it. But in the Vinaya commentary it is said: "People who take it and go when their house has been burnt down are not to be prevented". 1643. If [a plant pest that] spoils the bamboo25 appears in a bamboo grove belonging to the Order, then, if they are not cut, the bamboo will be destroyed. What is to be done ? It should be told to people on the almsround. If they do not want to cut them, they should be told: 'You shall get half.' If they still do not want, they should be told: 'You shall get two parts.' When they still do not want, they should be told: 'There is no use in what is destroyed, you will do the penalty work when you have time; knock them down and take them.' Then there is no gift of bamboo. And when fine has broken out in a bamboo grove or bamboos are carried away by water, the same applies. 1644. And as regards trees, this same procedure is the way. But a tree the size of a wooden bar [for a door] is [considered to be] heavy goods. It is allowed to cut down trees belonging to the Order without asking the Order in order to make a dwelling belonging to the Order, [335] but for the purpose of forestalling argument, it ought to be done only after asking. 1645. Is it allowed to do so to make a personal dwelling or not ? It is not allowed. But under the heading of manual work, as much as a bedplace in one house is allowed. One house in three is allowed. If the framework is personal and the ground belongs to the Order, an equal portion is allowed by making one house. One house in two is allowed. 1646. Is it permitted to remove, without asking the Order, trees belonging to the Order which are damaging a dwelling belonging to the Order ? It is permitted, but for the purpose of forestalling argument it ought to be removed only after asking. If there is great gain to the Order which is dependent on the tree, it should not be removed. 1647. When a personally-owned tree is damaging a dwelling belonging to the Order, the tree's owner should be informed. If he does not want to remove it, it should be caused to be cut down and removed. To one

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who objects: 'Give me the tree/ the price should be given after having the tree valued. When a tree belonging to the Order is damaging a personally-owned dwelling and a personally-owned tree is damaging a personally-owned dwelling, the method is the same. 1648. And as regards a creeper, this same procedure is the way. But a creeper is [considered to be] heavy goods where it is hard to get in the place where it is sold if it starts from half the size of the arm. A piece of creeper below that is not heavy goods. 1649. As regards gifts of leaves, etc., all should be understood according to the method stated in respect of gifts of bamboos, beginning with: "pattadänena ("fry gifts of leaves") means by gifts of leaves as cause of getting requisites". But here this is the definition as regards being heavy goods; for a leaf too in a place where the leaf is sold, [and where] they take the stalks, etc. for dressings of sores, etc., is only heavy goods in such places where they are hard to get. This too is the definition in such cases as kimsuka leaves, palmleaf (tälapatta) ear ornaments and the like. The palm leaf (tälapanna) also is to be expounded in this place. A palm leaf in a palm wood growing wild is only heavy goods in a place delimited by the Order, not beyond that. As regards planted palms, all is heavy goods. Its size at the lower end is an empty clay mould26 measuring eightfingerbreadths. 1650. And grass should be expounded by inserting it here. But where there is no grass, they thatch with muHja straw and with coconut leaves; therefore these are also included under "grass". So as regards muüja grass, etc., any grass measuring a fist,27 and as regards coconut leaves, one [336] leaf which is given to the Order or which grows there, or grass which grows on the Order's grassland outside the monastery and which is guarded and protected, is heavy goods. But it is permissible to give that when work for the Order and work on a shrine is done, and exceptionally in the case of personal work. This is the same as in the aforesaid case of bamboos. 1651. As regards pupphadäna ("gifts of flowers"), flowers are heavy goods only in such definite instances as: "By giving away the flowers on so many trees, let them bring offerings of rice gruel and cooked rice; [by giving away those] on so many trees, let them bring [material for] the repair of dwellings". On the other shore,28 novices pick the flowers and make a heap. A bhikkhu29 possessed of the five factors as distributor of flowers counts up the Order and apportions them. He is allowed to give them to the assembly when it has arrived

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without asking the Order. By one who is not authorised to do so, however, they should be given only after asking. 1652. But to whom is a bhikkhu allowed to give flowers and to whom not ? He is allowed to give them to his mother and father, bringing them to the house or when sent for from the house, [asking them:] 4 Make an offering in kind.'31 He is not allowed to give them for the purpose of adornment. He should not give them to other relatives by bringing them [to their house]; but he may give them when sent for, saying: 'Make an offering.' He should give them to other people when they have arrived at the place of offering, expecting nothing [from them]. [In that case it does] not [constitute a] "giving of flowers" (pupphadana). 1653. There are many flowers in bloom in a monastery; then it can be said by a bhikkhu on almsround when he sees people: 'There are many flowers in bloom in the monastery, make an offering!' There is no fault in the mere words; but it must not be said with the thought: 'People will come with hard and soft food.' If he says it, he must not eat the hard and soft food. 1654. People of their own accord, having asked: 'Are there flowers at the monastery ?', say: 'On such and such a day we will come to the monastery. Do not let the novices pick the flowers.' The bhikkhus have forgotten to speak to the novices. The flowers have been picked and stacked by the novices. The people come to the bhikkhu, and having done so, they say: 'Venerable sir, we told you we were coming on a certain day and [asked you] not to let the novices pick theflowers.Why did you not stop them ?' They should be told: 'I forgot. Theflowersare merely picked as yet and have not yet been offered.' They should not be told: 'Take [them] and offer.' But if he says it, he must not use the material [offerings brought by the people]. 1655. Another bhikkhu tells the novices: 'The inhabitants of such and such a village said: "Do not pick the flowers.'" [337] People after bringing material and making a gift say: 'Our people are not many. Tell the novices to pick the flowers together with us.' They should be told: 'Alms have been received by the novices. Those who do not go on almsround will themselves know, lay followers.' Having obtained so much indication, [the lay followers] made the novices their sons or brothers. Then there is no fault in having the flowers picked; it is not called "a gift offlowers"{pupphadana).

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1656. As regards phaladäna ("gifts of fruit"), a fruit is determined as heavy goods in the same way as a flower. In a monastery there are many fruits of various kinds. Unpleasant people come and ask for them. Bhikkhus endeavour not to give them, saying: 'They belong to the Order.' The people are annoyed and abuse and curse. What is to be done in that case ? An agreement should be made by delimitation according to the fruits or according to the trees, and those taking a specified number of fruits from this tree and that tree32 or those taking all the fruits from a specified number of trees should not be prevented. But robbers or a lord taking them by force should not be prevented. For if they were angered they would wreck the whole monastery. But the danger should be expounded. 1657. As regards sinänadäna ("gifts of bathing powder"): pounded bath powder is not heavy goods; only unpounded tree bark is heavy goods. But powder as dye infusion is permitted to one who is not sick; to one who is sick any kind of powder is permitted. And clay too should be expounded by adding it here. And clay is only heavy goods where it is hard to get. And that at the lower limit only of the size of a lump of molasses of thirty palas [in weight]; below that it is not heavy goods. 1658. As regards dantakatthadäna ("gifts of tooth sticks"), the tooth stick is only heavy goods when not cut up. The novices to whom the tooth-stick turn33 arrives from the Order are not allowed to give [them] individually to their own teachers and preceptors; but those to whom their duty has been limited thus: "So many tooth sticks are to be brought", they are allowed to give the excess to their teachers and preceptors. Many tooth sticks are not to be taken from the tooth-stick repository by one bhikkhu. One is to be taken singly each day. One living separately should, after counting the Order of Bhikkhus, take only as many as are due to him and go. If visitors have come in the meantime, or [338] if one [bhikkhu] goes away, the [tooth sticks] should be brought [back] and put in the place they were taken from. 1659. As regards cätukamyatäya ("flattery"), etc., speech by which one places oneself in a low place like a slave, exerts oneself solicitously and appeases another's censorious talk, is called "flattery". 1660. Muggasüpyatäya ("by 'bean-soupery'"): this is a term for gaining livelihood by distortion of truth, owing to resemblance to bean soup. For just as when bean soup is cooking, many beans get cooked and a few do not, so indeed in a person who gains a livelihood by distortion of truth, much becomes distorted and little is true. Or just as

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there is no place where bean soup does not penetrate, so indeed there is no speech of a person who lives by distortion of truth which is not penetrated [by it]; just as a square acts as a foundation to support whatever is desired (sihghätaka). Hence that false speech of his is called "bean-soupery". 1661. Päribhattyatä ("fondling") is the state of the act of fondling. For the fondler's act is the act of fondling; the state of that is "fondling". This is a term for amusing children by decorating, etc. 1662. JaAghapesanika ("going on errands on foot") is the carrying and returning of messages for various laymen, between villages or between districts. For this going on errands on foot is permitted by way of going anywhere with a message for one's own parents or for those who support one's parents. It is permitted to carry a message to builders who are building a shrine or doing work for the Order or for oneself. People say: 'We shall give a gift, we shall make an offering; tell the Order of Bhikkhus'; or they give almsfood or medicine or the three robes, saying: 'Give it to such and such an elder,' or they hand over garlands, perfumes, unguents, etc. or flags and banners, saying: 'Make an offering (püjä) in the monastery'; it is permitted to cany all this and it is not called "going on errands on foot". For one who goes with a message for others, there is a fault for each step. 1663. Afifiatarafifiatarena ("by any"): by any one of these gifts of bamboos and so on, or by any kind of wrong livelihood of such kinds of activities to make a living as practice of medicine, storekeeper's work [for laymen], reciprocatory begging. [339] or service for raising an Order or raising a shrine. Buddhapatiku^hena ("condemned by the Buddhas"): censured, prohibited34 by the Buddhas. 1664. Ayam vuccati ("this is called'): all this is expounded as improper conduct. 1665. The description of acira ("proper conduct") should be understood in the opposite way to that stated above. 1666. As regards the description of gocara ^proper resort"), the reason for the term "improper resort" (agocara) coming first should be understood in the same way as that stated above.35 And here, gocaro ("proper resort") is a place fit to be approached for the purpose of almsfood, etc.; a place which is unfit is agocaro ("improper resort"). 1667. "A prostitute is his resort" is vesiyägocaro ("has a prostitute as his resort"); a place to be approached36 for friendly

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intimacy, is the meaning. Herein, prostitutes are those who make a living by their looks.37 One who approaches them because sexual intercourse, friendly intimacy and affection are easily obtained by anyone at all [from them] is called one who "has a prostitute as a resort". Therefore to approach [them] in this way is not permissible. For what reason ? Because of failure in guarding. For by such a [wrong] approach the recluse's state that has long been guarded and protected is lost in a few days. And even if it is not lost, he receives blame. But if he approaches [such a resort] for an offering [made to benefit departed ones],38 he should do so after establishing mindfulness. 1668. One whose husband is dead or whose husband is away (pavuttha) is a vidhavä {"widow"). Thullakumäriyo Cold maids"): grown up unmarried maids. Pandakä ("eunuchs") are the sexless (napumsaka)y much given to talk based on worldly advantage, whose defilements are prominent, whose passion is unabated. The danger in approaching all these should be understood in the way aforesaid. 1669. So also as regards bhikkhunis. Furthermore, bhikkhus give prominence to the life of purity; likewise bhikkhunis. Through intimacy with each other, in a few days they destroy the recluse's state which has been guarded and protected. But it is permitted for one who enquires after the sick to go. It is permitted, too, to go for the purpose of making an offering of flowers received and for the purpose of giving instruction. 1670. Pänägäram ("tavern") is a house for drinking liquor. That is not secluded from those addicted to liquor who cause obstruction to the life of purity. [340] It is not permitted to approach it together with these, as [if one were] a co-addict; it is an obstruction to the life of purity. 1671. As regards samsattho viharati rijfihi ("he dwells in company with kings, etc"): kings anointed or unanointed are those who govern a kingdom. Räjamahämattä ("king's ministers") are those possessed of great authority similar to that of kings. Titthiyä ("sectarians") are wandering ascetics outside [the dispensation] with mistaken views. Titthiyasävaka ("sectarians' disciples") are those who give them requisites out of devotion. "He becomes one who keeps company with those" is the meaning. 1672. Ananulomikena samsaggena ("in company which is not in conformity"): company which is not in conformity with, is opposed to, the three kinds of trainings (sikkhä)39 is called "company not in

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conformity", whereby one comes to obstruction to the life of purity, transgression of the observances40 and decline of effacement.41 That is to say, he is one who sorrows and rejoices together with kings and kings' ministers; sharing their joys and sorrows and concerning himself with affairs and tasks which crop up; he comes to have the same intentions, opinions and behaviour as the sectarians and their disciples, [treating them with] affection, respect and intimacy. 1673. Herein, company with kings and kings' ministers causes obstruction to the life of purity; with the others [it is] the acquisition of their beliefs. But it is permitted for one to approach them who is capable of confuting their assertions and bringing about the acceptance of his own belief. 1674. Now in order to point out an improper resort in another way, there follows the passage beginning yäni vä pana tani ("or those [families] which"). Herein, assaddhäni (''without faith") is devoid of faith in the Buddha, etc.; they have no faith that the Buddha is omniscient, that the Law leads forth, that the Order is well conducted. Appasannäni ("without trust"), they are not able to make their minds trustful and untroubled. Akkosakaparibhäsakäni (''abusive and railing") = akkosakäni ce va paribhäsakäni ca; the meaning is: they abuse with the ten examples of abuse thus: 'You are a robber, you are a fool, you are an idiot, you are a buffalo, you are an ox, you are an ass, you belong to the states of woe, you belong to hell, you belong to the animal world, there is no happy destiny for you, only a wretched destiny is to be expected!' and they rail by threatening thus: 'Let it be, now, we will beat you, [341] tie you up, throw you out'. 1675. Anatthakämäni ("wishing harm"), they do not wish good, they wish only harm. Ahitakämäni ("wishing misfortune"): they wish only misfortune, they do not wish welfare. Aphäsukämäni ("wishing unhappiness"): they do not wish happiness, they wish only unhappiness. Ayogakkhemakämäni ("wishing what is not surcease of bondage"): they do not wish freedom from fear and safety from the four bonds, they wish only what is fearful. 1676. Bhikkhünam ("for bhikkhus"): here novices are also included. Bhikkhumnam ("for bhikkhunis"): here female probationers and novices are included; for they wish harm to all the four assemblies, both those who have gone forth under the Blessed One and those who have gone for refuge. Tathärüpäni kuläni ("such families"): such families i.e. Khattiya families and those of the other castes.

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1677. Sevati ("cultivates"): lives dependent upon. Bhajati ("frequents"): approaches. Payirupäsati ("attends upon"): approaches again and again. Ayam vuccati ("this is called"): this should be understood as the unfit resort of three kinds thus, namely, those beginning with the prostitute in one who has a prostitute, etc. as his resort, those beginning with the king in one who keeps company with kings, etc. and those beginning with the family without faith in one who cultivates a family without faith, etc. 1678. By this method the impropriety of his resort should be understood: firstly that beginning with the prostitute should be understood as an improper resort owing to dependence on the five cords of sense desire, according as it is said: 'And what, bhikkhus, is not a bhikkhu's resort [but] the domain of others ? It is the five cords of sense desire' (S v 147; Nd i 474). That beginning with the king, owing to its not being a decisive support (upanissaya) for one practising jhäna, owing to its producing the thunderclaps of gain and renown,42 and owing to the leading astray in views. That beginning with the family without faith is an improper resort owing to diminution of faith and loss of mental contentment. 1679. In the description of gocara ("proper resort"), na vesiyä-gocaro ("has not a prostitute as his resort") and so on should be understood in the opposite way to that stated above. 1680. But as regards the expressions beginning with opänabhfitäni ("who are a solace"), opänabhütäni means those who are a well, easy for the Order of Bhikkhus to approach and leave like a pond dug at a crossroads — like the house of the minister Citta. It seems that a time pillar (kälatthamba) [342] was attached to his house. There was never any lack of requisites for bhikkhus who came to the door of his house. The medicine for a single day cost sixty kahapanas. 1681. Käsävapajjotäni ("glowing with the yellow cloth"): shining solely with the radiance of the yellow cloth worn43 by bhikkhus and bhikkhunls, like the family of the millionaire Bhütapäla. 1682. Isivätaparivätäni ("fanned with the breeze of sages"): fanned, wafted, or shaken free of wickedness by the breeze of the robes of the sages called bhikkhus and bhikkhunls entering and coming out of the house and with the breeze produced by the bending and stretching of their bodies, etc.

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1683. In the description of the state of seeing fear in the smallest fault, anumattä ("the slightest") means the size of an atom (anuppamäna). Vajjä ("faults"): blemishes (dosa). 1684. Yäni yäni vajjäni ("those faults which are"): those faults, in the sense of being reprehensible, which are. Appamattakäni ("little"): minute, of small size. Oramattakani ("minimal"): owing to minuteness, owing to minimum size, they are minimal. Lahusäni ("light") = lahukäni. Lahusammatäni ("reckoned as light") = lahü ti sammatäniM 1685. Samyamakaraniyäni ("that may be committed while curbing"): those which should be corrected, which may be committed while curbing. Samvarakaranlyäni45 ("they may be committed while restraining"): those which may be committed by one who is restraining; those which should be corrected, which may be committed while restraining. Cittuppädakaraniyäni ("that may be committed in the arousing of a thought"): those which should be corrected which may be committed in the mere arousing of a thought. 1686. Manasikärapatibaddhä ("bound up with the bringing to mind"): those which should be corrected which may be committed through what is merely adverted to by the mind. But when asked: 'Which are these ?* the Elder Summa, the dweller in the Dibba Monastery46 (Dibbavihäraväsi-Summatthera) said: "Those which do not lead to an offence, which consist in the mere arousing of a thought and which are purified by mere adverting by the mind thus: "I shall not do so again." It is the manifestation of resolution (adhitthäna) which is spoken of.' But his pupil, the Elder Tipitaka Cüla Näga, said: 'This is the classification of virtuous conduct of Pätimokkha restraint; therefore it should be understood that the very lightest [offence of] wrong-doing and wrong speech is to be avoided here. It is the manifestation of emergence which is spoken of.' 1687. Iti imesu ("thus in these"): in these of such kinds. Vajjadassävi ("seeing a fault"): has the habit of seeing as a fault, as a blemish. [343] Bhayadassävi ("seeing fear"): has the habit of seeing as fear because of the reason for the four kinds of fear.47 Ädlnavadassävi ("seeing danger"): has the habit of seeing danger of various kinds, namely, as bringingreproachhere, as resulting in future suffering, as a cause of obstruction to higher qualities and as producing remorse.

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1688. Nissaranadassävi ("seeing escape"): has the habit of seeing what is the escape herefrom. But what is the escape here ? According firstly to the Elder's assertion of the teacher, since there is [here] no leading to an offence, it is the manifestation of resolution that is spoken of as the "escape". According to the Elder's assertion of the pupil, since there is leading to an offence it is the manifestation of emergence that is spoken of as the "escape". 1689. Herein, such a bhikkhu sees the slightest faults as faults and as fear. To show this, a method [by way of measures of length] is stated: paramänUy anu> tajjärl, ratharenu, likkhä, ükä, dhahilamäsa, ahgula, vidatthi, ratana, yatthi, usabha, gävuta, yojana. Herein, a paramänu ("fundamental particle") as a portion of space does not come into the focus of the physical eye; it only comes into that of the divine eye. An anu ("atom") appears circling round and round in the sun's rays coming in through cracks in walls and palmyra leaves. A tajjärl, being broken in cattle tracks, human tracks and wheel tracks, remains heaped up on both sides. A ratharenu adheres here and there. Likkhä and so on are clear. 1690. But as regards these, 36 paramänus are the size of one anu; 36 anus are the size of one tajjärl; 36 tajjärls are one ratharenu; 36 ratharenus are one likkhä; seven likkhäs are one ükä; seven ükäs are one dhahflamäsa; seven dhahhamäsas are the size of one ahgula ("finger breadth"); a vidatthi ("span") is twelve breadths of that ahgula; two vidatthis are a ratana; seven ratanas are a yatthi; twenty of that yatthi are one usabha; eighty usabhas are a gävuta; four gävutas are a yojana ("league"); sixty-eight thousand48 yojanas according to that [measurement of a] yojana is the height of Mount Sineru, king of mountains. 1691. The bhikkhu who is able to see a fault the size of an anu to be as big as Mount Sineru, king of mountains, being sixty-eight thousand yojanas high, is called one who sees the slightest faults as fear. And the bhikkhu [344] who is able to see the very lightest wrong-doing (dukkata) and mere wrong speech (dubbhäsita) as like the first defeat (päräjika) is called one who sees the slightest faults as faults and as fear; it should be understood in this way. 1692. In the word explanation of samädäya sikkhati sikkhäpadesu ("he trains himself by undertaking the precepts of training"), bhikkhusikkhä ("bhikkhus' training") is the training to be trained in by bhikkhus; that which is common to bhikkhunis and that

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which is not common to bhikkhunis are alike called bhikkhu training. Bhikkhunisikkhä ("bhikkhunis' training") is the training to be trained in by bhikkhunis; that which is common to bhikkhus and that which is not common to bhikkhus are alike called bhikkhuni training. The training of novices, female probationers and female novices is included here too. 1693. Upäsakasikkhä Clay devotees' training") is the training to be trained in by lay devotees. That may be taken as the five precepts and the ten precepts. Upäsikäsikkhä ("woman devotees' training") is the training to be trained in by woman devotees. That too may be taken as the five precepts and the ten precepts. 1694. Herein, the bhikkhus' and the bhikkhunis' training may be taken as extending up to the Arahat path. The training of the lay devotees and woman devotees [may be taken as extending] up to the Non-Return path. Herein, this bhikkhu trains only in the training precepts to be trained in by himself. The remaining kinds of training, however, are stated so as to show the purpose of the remaining training precepts49 by tracing out the meaning. 1695. Iti imäsu sikkhäsu ("thus as regards these trainings"): as regards these trainings of such kind. Sabbena sabbam ("altogether" — lit. "all by all"): all training is to be trained in by all those undertaking the training. Sabbathä sabbam ("entirely" — lit. "in all ways"): all training in every aspect of training. Asesam nissesam ("without remainder, with no remainder"): without remainder owing to the absence of remainder, with no remainder owing to the restoring to its original state again when a training precept has been broken by a lapse of mindfulness. Samädäya vattati ("proceeds after undertaking"): proceeds having taken up, having grasped. 1696. Tena vuccati ("hence it is said"): it is on account of the reason whereby, by taking up every training precept, he trains in and fulfils it in every aspect to be trained in, that it was said: "He trains himself by undertaking the precepts of training". 1697. In the description of the two phrases indriyesu guttadväro ("keeps the doors of the faculties guarded") and bhojane mattafifiu ("knows the right amount in eating"), the purpose of announcing the dark side first should be understood in the same way as stated above in the case of proper conduct.

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1698. Herein, as regards Katamä indriyesu aguttadväratä {"What is not keeping the doors of the faculties guarded ?") and so on, what should be said has all been said in the commentary to the Description Section (Nikkhepakanda) [of the Dhammasahgani] (Dhs §§1345-8; Asl 399-405). 1699. [345] In the description of jägariyänuyoga ("practice of wakefulness") here, as to pubbarattäpararattam ("before the night and after the night"), the period before the part of the night called midnight is "before the night"; by this both the first watch and the period after the meal are included. The period after that part of the night is "after the night"; by this both the last watch and the period before the meal are included. But the middle watch is not included as being the time for the dispelling of the bhikkhus' sleep and weariness. 1700. Jägariyam ("practice of wakefulness") is practice of wakefulness as being the state of not sleeping. Anuyutto (^devoted to"): he is devoted to, joined to, that cultivation, development called practice. 1701. But in its description by the words idha bhikkhu divasam ("here a bhikkhu by day") the three parts of the day are included, namely, morning, noon and evening. Cankamena nisajjäya awhile walking and sitting"): one who dwells the whole day in only this pair of postures, purifies the mind from mental obstruction, from states productive of obstruction and from thefivehindrances orfromall unprofitable states, he cleanses it, liberates it from those states. But here standing is not included; but it should be included too by making it connected with walking and sitting. 1702. Pathamayämam ("in the first watch"): in the whole first watch. Majjhimayämam ("in the middle watch"): in the middle watch called a sixth portion of the night and day. 1703. Sihaseyyam ("in the lion's sleeping position"): here there are four sleeping positions, the sleeping position of one who enjoys the sense desires, the ghosts' sleeping position, the lion's sleeping position and the Tathagata's sleeping position. 1704. Herein, the sleeping position of one who enjoys the sense desires is this: * Mostly, bhikkhus, beings who enjoy the sense desires sleep on the left side' (A ii 244); for among these there is mostly no lying down on therightside. 1705. The ghosts' sleeping position is this: 'Mostly, bhikkhus, ghosts sleep face upwards' (A ii 244); for ghosts are beings with little flesh

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and blood and, consisting of skeleton, are unable to lie down on one side; they sleep face upwards only. 1706. The lion's sleeping position is this: 'Mostly, bhikkhus, the lion, king of beasts, puts his tail between his legs and sleeps on his right side ... is glad' (A ii 245);50 for owing to prominence of the fire [element] the lion, king of beasts, places his two fore feet in one place and places his hind feet in one place, he puts his tail between his legs, [346] he observes the position of his fore feet, hind feet and tail, he places his head on the top of his two fore feet and sleeps. And on waking up after sleeping in the day he does not wake in fright. But he discerns the position of his fore feet, etc. If anything is out of place he is downcast, thinking: 'This is not becoming to your birth nor to your bravery,' and he remains lying there, he does not go out to his resort. But if nothing is out of place he is happy and contented, thinking: 'This is becoming to your birth and to your bravery,' and getting up he stretches with the lion's stretch, shakes his mane and after roaring the lion's roar three times, he goes to his resort (cf. AA iii 218). 1707. But it is the sleeping position of the fourth jhäna that is called the Tathagata's sleeping position. Among these [four sleeping positions] it is the lion's sleeping position which has been handed down at this point; for this is called the supreme sleeping position because of being the posture which has prominence of the fire element. 1708. Pädc pädam {"with one foot overlapping the other"): the left foot on the right foot. Accädhäya51 ("overlapping") = ati-ädhäya, placed one a little beyond the other. For when the ankle presses on the ankle and the knee on the knee, [painful] feeling continually arises, the mind is not one-pointed and the sleeping position is uncomfortable. But since he does not make them press, when they are thus placed a little beyond, [painful] feeling does not arise, the mind is one-pointed and the sleeping position is comfortable. Hence it is said "with one foot overlapping the other". 1709. Sato sampajäno ("mindful and clearly comprehending"): being possessed of both mindfulness and the understanding of clear comprehension. By this is expounded mindfulness and clear comprehension that lays well hold52 [of its object]. Utthänasafifiam manasikäritvä ("bringing to mind the perception of [the time for] arising"): having established in his mind perception of arising which has decided the hour of arising thus: 'I shall arise at such and

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such an hour,' since one who has lain down after so doing is bound to arise at the time decided on. 1710. Sätaccam nepakkam ("with perseverance and prudently"): the meaning is that while joined to, devoted to, producing, both the energy called perseverance (sätacca) because it should perpetually (satatam) be maintained and the understanding called prudence (nepakka) because of its having got quite matured (paripäkagata)f he dwells devoted to the practice of wakefulness. And here energy is expounded as mixed mundane and supramundane. And the kind of understanding goes with the kind of energy; for when energy is mundane it is mundane and when energy is supramundane it is supramundane, is the meaning. 1711. Bodhipakkhikänam53 dhammänam ("of the states that partake of enlightenment"): [347] of states which are on the side of path knowledge called enlightenment regarding the four truths. At this point he said satta bojjhangä ("the seven enlightenment factors") including all the 37 states partaking of enlightenment together in one lump and showing the enlightenment factors in particular as capable of occurrence together with a single object even in mundane development.54 These should be understood to be expounded as mixed mundane and supramundane only. The rest here is plain in meaning since the method was explained above.55 1712. In the description of abhikkante ("in moving forward") and so on, [as regards] abhikkante pa^ikkante ("in moving forward and moving backward') here firstly going frontwards is called "moving forward" and retreating is called "moving backwards". Both are to be found in all the four postures. Firstly, in walking, one who carries the body forward "moves forward", one who turns backward "moves backward"; in standing, one who bends the body forwards as he stands also "moves forward", and one who bends the body backwards "moves backwards"; in sitting, one who, while sitting, moves towards the front part of the seat "moves forward", and one who moves backwards to the rear part "moves backwards". So, too, in lying down. 1713. Sampajänakäri hoti ("practises clear comprehension"): he is one who performs every function with clear comprehension; or he is one who is a doer of clear comprehension only. For in moving forward and so on, he does only clear comprehension; he is nowhere lacking in clear comprehension.

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1714. But because that clear comprehension only exists in association with mindfulness, hence in its description sato sampajino abhikkamati, sato sampajino patikkamati ("mindful and clearly comprehending he moves forward, mindful and clearly comprehending he moves backward') is said. For this one when moving forward or moving backward is not lacking in mindfulness and not without clear comprehension; but being possessed of mindfulness and clearly comprehending only with understanding he both moves forward and moves backward. 1715. He causes the four kinds of clear comprehension to enter into all [the functions] beginning with moving forward. For clear comprehension is of four kinds, namely, (1) clear comprehension of benefit (sätthaka-sampajafMa), (2) clear comprehension of suitability (sappäya-sampajaMa), (3) clear comprehension of resort (gocarasampajaflfla) and (4) clear comprehension through non-delusion (asammoha-sampajaflfla). 1716. Herein, (1) "clear comprehension of benefit" is the choosing of the beneficial as soon as the thought of moving forward arises, that is, by choosing between the beneficial and the non-beneficial thus: 'What will come of my going ? Is there any benefit or not V and not going as the immediate consequence of the thought itself. 1717. And herein, benefit is increase from the standpoint of the dhamma through seeing a shrine, seeing a Wisdom Tree, [348] seeing the Order, seeing Elders, seeing the foul, etc.; for by arousing rapture with the Buddha as object on seeing a shrine or Wisdom Tree ... or with the Order as object on seeing the Order, one who comprehends that rapture by contemplating it in regard to [its nature of] disappearing, reaches Arahatship. On seeing Elders and basing oneself on their advice, by seeing the foul and arousing the first jhäna therein, one who comprehends that jhäna by contemplating it in regard to [its nature of] disappearing, reaches Arahatship. That is why seeing these is beneficial. But some56 say: 'Material increase is beneficial too, because it is helpful in furthering the Life of Purity.' 1718. (2) "Clear comprehension of suitability" is the choosing of the suitable by choosing between the suitable and the unsuitable in the course of going; for example, the seeing of a shrine is, in the first place, beneficial. But if a large assembly from within a radius of ten or twelve leagues gathers for the purpose of a great offering (puja) and women and men go about adorned and made up according to their means, like

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painted images, and there greed in respect of desirable objects or annoyance in respect of undesirable objects, or delusion through want of consideration arises in him, either he commits the offence of bodily contact, or there comes to be an obstacle to the life of purity, thus that place is unsuitable. In the absence of any obstacle of the kind stated it is suitable. So, too, in the case of seeing a Wisdom Tree. 1719. Seeing the Order is beneficial. But if people are attending an allnight hearing of the Dhamma having had a large pavilion put up inside the village [for that purpose], and there are both a large crowd and an obstacle of the kind stated, thus that place is unsuitable. In the absence of an obstacle it is suitable. So, too, in the case of seeing Elders who are surrounded by a large assembly. 1720. Seeing the foul is beneficial. And this story illustrates that meaning. A young bhikkhu, it seems, went with a novice to get toothsticks. The novice went down from the path and as he went forward he saw a foul [corpse]; he produced the first jhäna and, making that the basis [for insight], he realised the three [lower] fruitions by comprehending the formations, and he stood laying hold of the meditation subject for the highest path. The young bhikkhu, not seeing him, called out: 'Novice!' Thinking: 'Since the day I went forth I have never been called twice when with a bhikkhu; so I will produce the higher distinction on another day,' the novice called back: 'What, Venerable Sir ?' 'Come,' he was told; he did so at once and said: 'Venerable Sir, go first by the way I went [349] and stand a while facing north in the place I stood in and look.' He did so and he reached the distinction reached by that [novice]. Thus one foul [corpse] came to be of benefit to two people. 1721. But although this was thus beneficial, nevertheless a female foul [corpse] is unsuitable for a man and a male foul [corpse] is unsuitable for a woman. It is only suitable when of the same [sex]. Thus the choosing of the suitable is called "clear comprehension of the suitable". 1722. (3) But "clear comprehension of resort" is the going of one who has chosen thus what is beneficial and suitable and who, out of the 38 meditation subjects, takes up the resort called the meditation subject which is agreeable to his own mind, and takes this with him on the resort which is his alms-round. 1723. For the purpose of making this clear, the following tetrad should be understood: here, (a) one bhikkhu carries (harati) [his meditation subject] forth [on the alms round but] does not carry it back (na

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paccäharati), (b) another does not cany it forth but carries it back, (c) another neither carries it forth nor back, (d) another carries it both forth and back. 1724. Herein, (a) there is the bhikkhu who by day purifies his mind while walking and sitting of things productive of obstruction (see M i 273 f.) and likewise in the first watch of the night.57 In the middle watch he sleeps; after spending the time in the last watch of the night walking and sitting, as early as possible after performing the duties on the shrine terrace and Wisdom Tree terrace and sprinkling the Wisdom Tree with water and placing [water] for drinking and washing, he sees to the accomplishing of all the duties that are prescribed in the Khandhakas [of the Vinaya] as duties to teacher and preceptor, etc. After seeing to the care of the body, he enters his resting place and by warming up in two or three sittings (dve tayo pallahke usumam gähäpetvä) he yokes himself to his meditation subject. Then he gets up when it is time to go for alms and with his meditation subject uppermost in his mind he takes his bowl and robes and comes out of his resting place and goes to the shrine terrace, keeping his meditation subject in mind. 1725. If his meditation subject is the recollection of the Buddha, then he enters the shrine terrace without laying it aside. If his meditation subject is another, he stops at the foot of the staircase and, placing it there as though it were goods carried in the hand, he acquires rapture with the Buddha as object and ascends to the shrine terrace. If the shrine is large he should circumambulate it three times, keeping it on his right, and pay homage in four places. If it is small, circumambulating it likewise, keeping it on his right, he should pay homage in eight places. After paying homage to the shrine, when he reaches the Wisdom Tree, he should pay homage to the Wisdom Tree showing humility as though he were in the presence of the Enlightened One, the Blessed One. And after thus paying homage at the shrine and the Wisdom Tree, he goes to the place where he left [his meditation subject] and, as though taking up the goods left there, [350] he takes up the meditation subject he had deposited; and on nearing the village, with his meditation subject uppermost in his mind, he puts on his robe and enters the village for alms. 1726. Then people on seeing him say: 'Our noble one has come,' and they go to meet him and, taking his bowl, they seat him in the sitting hall or in a house and give him rice-gruel. And after they have washed

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his feet and annointed them, they sit in front of him until the rice is finished and ask questions or want to hear the Dhamma. The Teachers of the Commentary say: 'Even if they do not get him to preach, a sermon on the Dhamma should still be preached for the purpose of helping the people;' for there is no sermon on the Dhamma which is apart from a meditation subject. Therefore, after preaching Dhamma with the meditation subject uppermost in his mind, he makes use of the nutriment and gives the benediction, and he leaves the village followed by the people in spite of his telling them, and there [at the village gate] he sends them back and sets out on his path. Then the novices and young bhikkhus who had left before him and had had their meal outside the village, on seeing him, go to meet him and take his bowl and robe. 1727. The bhikkhus in ancient times, it seems, performed the duty without looking in the [Elder's] face to see whether he was their preceptor or teacher; they did it in order of arrival. They asked him: * Venerable Sir, what are these people to you ? Are they maternal relatives or paternal relatives ?' 'What did you see that you ask this ?' 'Their affection and respect for you.' 'Friends, what is difficult for parents to do, these people do for us. Even our bowls and robes come from them. Thanks to them we know no fear in time of fear, nor hunger in time of hunger. There are no people so helpful as these.' And as he goes along he talks of their qualities. This one is said to "carry it forth but not to carry it back". 1728. (b) But when in one who performs as early as possible the aforesaid various kinds of duties there flares up58 [in his body] kammaborn fire [element] which, leaving the not grasped-at materiality (anupädinnaka), seizes upon the grasped-at (upädinnaka), and sweat pours from his body and the meditation subject will not mount its track, then as early as possible he takes his bowl and robes and after hurriedly paying homage at the shrine he enters the village to get an offering of rice-gruel at the time when the cattle are setting out and, on getting the rice-gruel, he goes to the sitting hall and drinks it. Then by his swallowing just two or three times only the kamma-produced fire element lets go the grasped-at materiality [351] and seizes upon the not grasped-at. 1729. Having achieved the quenching {nibbana) of the fever due to the fire element, like one bathed with a hundred water pots, he makes use of the [remaining] rice-gruel with the meditation subject uppermost [in his mind]; he washes the bowl and his mouth and, bringing his

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meditation subject to mind between meals, he wanders for alms in the remaining places, and he makes use of the nutriment with the meditation subject uppermost in his mind. After that he comes [back] with the meditation subject uninterruptedly established. This one is said "not to carry it forth but to carry it back". And such bhikkhus who, after drinking rice-gruel, have set insight afoot and have reached Arahatship in the Enlightened One's dispensation are past counting. In the Island of the Sinhalese itself there is not a seat in the sitting halls of the various villages where a bhikkhu has not reached Arahatship after drinking rice-gruel. 1730. (c) But one who dwells in negligence, who has laid aside the burden, who has broken [the observance of] the duties and who lives with his mind bound by the five Bonds of the Mind (see M i 101 f.), enters the village for alms without showing a sign of a meditation subject and he wanders in contact with unbecoming lay company and after eating he leaves as one devoid [of virtue]. This one is said "neither to carry it forth nor back". 1731. (d) But he who is said "to carry it both forth and back" should be understood according to the "duty of going forth and back" (gatapaccägatavatta). For clansmen desirous of welfare, who have gone forth in the dispensation and live ten, twenty or fifty together, come to an agreement thus: 'Friends, you have not gone forth because of debts or because of fear or from want of a livelihood but you have gone forth out of desire for deliverance from suffering. Therefore restrain while walking the defilement that arises while walking, restrain while standing .. while sitting ... restrain while lying down the defilements that arise while lying down' (cf. M i 21). When they go wandering for alms after making such an agreement, where there are stones at intervals of half an usdbha, an usabha, half a gävuta or a gävuta, while aware of these they go keeping the meditation subject in mind. 1732. If a defilement arises in anyone while going he restrains it on the spot. If he cannot he stops; then the one coming behind him stops also. He [in front] reproves himself thus: 'This bhikkhu knows the thought that has arisen in you, this is unbecoming to you,' and by increasing insight alights upon the Noble Plane. Likewise if he is unable to do so he sits down. Then the one coming behind him sits down also; and so on in this way. [352] Also, if he is unable to alight upon the Noble Plane, he suppresses that defilement and goes on keeping his meditation subject in mind. Nor does he lift a foot with his mind disassociated from

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his meditation subject. If he does so lift it, he turns back and goes to the previous place. 1733. Like Terrace-Dweller, the Elder Mahäphussa (Alindakaväsl Mahäphussadevatthera). He, it seems, dwelt for nineteen years fulfilling the duty of going back and forth. And people sowing or threshing or doing their work beside the road, on seeing the Elder going in this manner, asked each other: 'This Elder keeps going on and turning back. What is it ? Has he lost his way ? Or has he forgotten something V Not heeding that, with his mind yoked to the meditation subject only and performing the recluse's duties he reached Arahatship in the twentieth year. 1734. On the same day on which he attained Arahatship, a deity that lived at the end of his ambulatory stood emitting light from the finger tips. Also the four kings and Sakka, Lord of the Gods, and Brahma Sahampati came to wait upon him. The forest dweller, the Elder Mahätissa (Vanaväsi Mahätissatthera) saw the radiance and asked the next day: 'There was a radiance near the Venerable One last night. What was that radiance ?' The Elder hedged, saying: 'What is called radiance is the radiance of lamps and the radiance of gems,' and so on; but when pressed thus: 'Are you hiding something V he agreed, saying: 'Yes,' and related [what had happened]. 1735. And like the Elder Mahänäga who dwelt in the Black Creeper Pavilion (Kälavalli-mandapa-väsl Mahänägatthera). He, it seems, fulfilling the "duty of going and stopping", firstly resolved on walking and standing only for seven years thus: 'I shall do it as an offering to the Great Struggle of the Blessed One.' Again by fulfilling the "duty of going and stopping" for sixteen years he reached Arahatship. Being one who lifts his foot only with his mind yoked to the meditation subject and who turns back if he lifts it with mind disassociated from it, when he approached the village he stopped in a place [far enough off for one standing in the village] to wonder whether he were a cow or one gone forth, and he put on his outer robe and washed his bowl with water from his water bottle; and he took a mouthful of water. For what reason ? 'Lest there be distraction from the meditation subject even by the uttering of the words: "Long life to you," when people come to give alms and pay homage.' But when asked a question about the day: 'Venerable Sir, which day is it V or about the number of bhikkhus, he swallowed the water and replied. If there were no one to question him

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about the day and so on, when it was time to leave, he spat it out at the village gate [353] as he went away. 1736. Like the fifty bhikkhus who took up residence for the rains at the Galambatittha monastery. They, it seems, made an agreement on the full moon of Asalhl thus: 'Let us not speak to each other unless we attain Arahatship.' And when they went into the village they did so taking a mouthful of water. When asked about the day and so on, they behaved as aforesaid. People seeing [the marks of] the spitting there knew: 'Today one has come, today two.' And so they thought: 'How is it they neither talk to us nor to each other ?' and thinking: 'If they do not talk to each other, surely they must have quarrelled. Come, let us make them forgive each other,' on going to the monastery none of them saw two bhikkhus in one place. Thereupon, a man with eyes among them said: 'A place where people have fallen out is not like this. The shrine terrace and the Wisdom Tree terrace are well swept. The brooms are well arranged and the water for drinking and washing well placed.' Thus they turned back from there. And those bhikkhus, having reached Arahatship within the three months, celebrated the Paväranä ceremony in purity. 1737. Thus, raising his foot only with his mind yoked to the meditation subject like the Elder Mahänäga, the dweller in the Black Creeper Pavilion and like the bhikkhus who dwelt in the Galambatittha monastery for the rains, he fills his mouth with water before reaching the village, and after discerning the streets he enters a street where there are neither trouble-makers such as drunks, rogues, etc. nor fierce elephants and so on. And while wandering for alms there he does not walk quickly like one in a hurry. For there is no ascetic practice of rapid alms-food eating. But he walks steadying himself like a water-cart that has reached a patch of uneven ground. When he comes to each house, he takes the alms after waiting sufficient time for him to discern whether there is the desire to give or not. 1738. Then inside the village or outside the village or after coming back to the monastery, he sits down in an agreeable and befitting place. Bringing his meditation subject to mind, he establishes the perception of repulsiveness in respect of nutriment and, reviewing in accordance with the similes (cf. Ndi 368-9, 484; Miln 367) of "greasing the axle" (S iv 177), "anointing the sore" (S iv 177) and the "child's flesh" (S ii 98) he eats the nutriment as being possessed of eight qualities, "neither for amusement nor for intoxication nor for charm nor for

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embellishment" (see M i 10; Ndi 369).59 And having eaten and made use of water, [354] for a while he rests the fatigue due to the meal and, as before the meal so after the meal, as in the first watch so in the last watch, he brings only the meditation subject to mind. This one is said to "carry it both forth and back". 1739. But one who fulfils this "duty of going and stopping" called "carrying forth and back" {hctranapaccäharariä), if he has the potentiality (upanissaya) reaches Arahatship in the first stage of life. If he does not reach it in the first stage, then in the middle stage. If he does not reach it in the middle stage, then in the last stage. If he does not reach it in the last stage, then at the time of death. If he does not reach it at the time of death, then when he has become a deity. If he does not reach it when he has become a deity, then being reborn [in a period] when no Enlightened One has appeared, he realizes Pacceka-Buddhahood. If he does not realize Pacceka-Buddhahood, then face to face with the Enlightened Ones, either he is one of swift direct knowledge like the Elder Bähiya Däruciriya60 or he is of great understanding like the Elder Säriputta. Or he is possessed of great miraculous powers like the Elder Mahämoggalläna, or he is an observer of ascetic practices like the Elder Mahäkassapa. Or he is possessed of the Divine Eye like the Elder Anuruddha or he is one who knows the Vinaya by heart like the Elder Upäli. Or he is a preacher of the Dhamma like the Elder Punna Mantäniputta. Or he is a forest dweller like the Elder Revata. Or he is learned like the Elder Ananda. Or he is desirous of training like the Enlightened One's son , the Elder Rähula. 1740. And as regards this tetrad, he who carries [the meditation subject] forth and back has brought his "clear comprehension of resort" to its culmination. 1741. (4) But "clear comprehension through non-delusion" is not being deluded as regards moving forward and so on. That should be understood thus: here a bhikkhu, when moving forward or moving backward, unlike the blind ordinary man who deludes himself as regards moving forward, etc. [by imagining:] 'A self moves forward, the moving forward is produced by a self' or: *I move forward, the moving forward is produced by me,' is one who is not so deluded; when the consciousness 'I [will] move forward' arises, together with that same consciousness there arises the consciousness-originated air element, which produces [bodily] intimation (viftflatti). Thus this framework of

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bones called the body moves forward by means of the diffusion of the air element due to the action of consciousness. 1742. When one moves forward thus, in each (i) lifting (uddharana) of his foot the two elements, earth and water, are subordinate61 and sluggish, the other two [elements] [355] being dominant and strong. Likewise in the case of (ii) shifting it forwards (atiharana) and (iii) shifting it sideways (vitiharana). In (iv) lowering it down (vossajjana) the fire and air elements are subordinate and sluggish, the other two [elements] being dominant and strong. Likewise in the case of (v) placing down (sannikkhepana) and (vi) pressing it down (sannirumbhana).62 1743. Herein, the material and immaterial states that occur in the lifting up do not last over into the shifting forwards. Likewise those occurring in the shifting forwards [do not last over] into the shifting sideways; nor those occurring in the shifting sideways into the lowering down; nor those occurring in the lowering down into the placing; nor do those occurring in the placing last over into the pressing down. Coming into existence section by section, piece by piece, bit by bit, they each break up just there [where they came into existence], crackling like sesamum seeds in a hot pan. 1744. Herein, what single person moves forward ? Or to what single person does the moving forward belong ? For in the highest sense there is only a going of elements, a standing of elements, a sitting of elements, a lying down of elements. For in each portion, together with the materiality, "Tis another consciousness that rises, another consciousness that ceases; Like to a river's [flowing] stream that occurs in unbroken succession" (DA i 193; MA i 261; SA iii 190). Thus this "clear comprehension through non-delusion" is the not being deluded about moving forward and so on. 1745. The exposition of the meaning of the phrase "in moving forward and moving backward he practises clear comprehension" is ended. 1746. Alokite vilokite ("in looking towards and looking away"): here, however, "looking towards" is the act ofregardingto the front; "looking away" is the act of regarding obliquely. The other kinds

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are called "looking down", "looking up", "looking back", by the act of regarding downwards, upwards and behind; they are not included here, but only these two are included as suitable. Alternatively, all these are included too under this heading. 1747. Here, (1) "clear comprehension of benefit" is the choosing of the beneficial as soon as the thought "I shall look towards" arises, and not looking towards as the immediate consequence of the thought itself. This should be understood by making the Venerable Nanda a personal example (käya-sakkhi); for this is said by the Blessed One: 'If, bhikkhus, Nanda needs to look towards the east, Nanda looks towards the east employing his whole mind thus: "As I look thus towards the east, may evil unprofitable states of covetousness and grief not invade me," he is thus [356] clearly comprehending therein. If, bhikkhus, Nanda needs to look towards the west... towards the north ... towards the south ... upwards ... downwards ... towards an intermediate point, Nanda looks towards an intermediate point employing his whole mind thus: "As I look thus towards an intermediate point, may evil unprofitable states of consciousness and grief not overcome me." He is thus clearly comprehending therein' (A iv 167). 1748. Furthermore, here also "beneficiality" and (2) "suitability" should be understood as the aforementioned seeing of shrines and so on. 1749. (3) But "clear comprehension of resort" is the non-abandonment of the meditation subject. Consequently those who have the aggregates, the elements or the bases as their meditation subject should perform the acts of looking towards and looking away as a part of their own respective meditation subjects, while those who have the kasinas, etc. as their meditation subjects should perform these acts keeping their meditation subjects uppermost in the mind. 1750. (4) There is no self inside which looks towards or looks away; but when the consciousness "I [will] look towards" arises, together with that same consciousness there arises the consciousness-originated air element which produces intimation. Thus the lower eyelid drops down and the upper eyelid jumps up by means of the diffusion of the air element due to the action of consciousness. There is no-one who opens with a contrivance. After that, eye-consciousness arises accomplishing the function of seeing. But here clear comprehension in this way is called "clear comprehension through non-delusion". 1751. Furthermore, "clear comprehension through non-delusion" should here be understood also by way of (a) "full understanding of the root"

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(mülaparififia), (b) of "visiting" (ägantukabhäva) and (c) of "temporariness" (tävakälikabhäva). 1752. Firstly (a) by way of "full understanding of the root": Life continuum and adverting, seeing follows, then receiving, Investigation, determining, and then impulsion comes as seventh (DA i 194; MA i 262; SA in 191). 1753. Herein, the life-continuum (bhavanga) occurs accomplishing the function of a factor (anga) of rebirth-process-existence (uppatti-bhava). By interrupting (ävattetvä) that, the functional mind element (kriyämanodhätu) occurs accomplishing the function of adverting (ävajjana). Upon the ceasing of that, eye-consciousness (cakkhuviMäna) occurs accomplishing the function of seeing (dassana). Upon the ceasing of that, [kamma-] resultant mind element (vipäka-manodhätu) occurs accomplishing the function of accepting (sampaticchana). Upon the cessation of that, [kamma-] resultant mind-consciousness element (vipäka-manovififlänadhätu) occurs accomplishing the function of investigation (santirand). Upon the cessation of that, functional mindconsciousness element (kriyä-mcmoviHMnadhätu) occurs accomplishing the function of determining (votthapana). Upon the cessation of that, impulsion (javana) impels (javati) seven times. 1754. Herein, in the first impulsion (by itself) there is no looking towards and looking away by way of lusting, hating or being deluded, [thinking:] 'This is a woman, this is a man.'63 The same is the case with the nest of the seven impulsions [singly]. Nevertheless it is when these [impulsions], [357] after breaking up, fall one on top of another, like soldiers on the battlefield, that there comes to be looking towards and looking away by way of lusting, etc., [thinking:] 'This is a woman, this is a man.' Thus should "clear comprehension through nondelusion" here be understood by way of "full understanding of the root". 1755. (b) But when a visible datum comes into focus in the eye door, impulsion arises at the end when, following the disturbance in the life continuum, adverting, etc. have arisen and ceased with the accomplishment of their respective functions. That [impulsion] is like a visitor in the eye door which is the home of the previously arisen adverting and so on. And as it is improper for a visitor who has entered

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another's house to ask for something, to give orders, when the owners of the home sit in silence, so lusting or hating or becoming deluded in the eye door which is the home of adverting, etc. is improper when adverting, etc. do not lust or hate or become deluded. Thus should "clear understanding through non-delusion" be understood by way of "visiting". 1756. (c) But those consciousnesses ending with determining which arise in the eye door break up together with their associated states just there [where they arose], they do not see each other and they are brief and temporary. Herein, in a house where all the human [occupants except one] are dead and the remaining one is due to die that very moment, it is improper for him to delight in dancing, singing, etc.; so indeed, when adverting and so on with their associated states are dead in that same eye door and also the impulsion thatremainsis due to die that very moment, it is improper for it to delight by way of lusting, hating and becoming deluded. Thus should "clear comprehension through nondelusion" be understood by way of "temporariness". 1757. Furthermore, this should be understood by way of reviewing the aggregates, the bases, the elements and conditions. 1758. And here, both the eye and the visible datum belong to the materiality aggregate. Seeing belongs to the consciousness aggregate. The feeling associated therewith is the feeling aggregate. The perception belongs to the perception aggregate. The things beginning with impression (phassa) belong to the formations aggregate. In this way "looking towards and looking away" is stated in terms of these five aggregates. Herein, what single person looks towards, what person looks away ? 1759. Likewise the eye is the eye base; the visible datum is the visibledatum base; the seeing is the mind base; the associated states beginning with feeling are mental-datum base. In this way "looking towards and looking away" is stated in terms of these four bases. Herein, what single person looks towards, what person looks away ? 1760. Likewise the eye is the eye element; the visible datum is the visible-datum element; the seeing is the eye-consciousness element; the states associated therewith beginning with feeling are the mental-datum element. In this way [358] "looking towards and looking away" is stated in terms of these four elements. Herein, what single person looks towards, what person looks away ?

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1761. Likewise the eye is support condition; the visible datum is object condition; adverting is proximity, contiguity, decisive-support, absence and disappearance conditions; light is decisive-support condition; feeling, etc. are conascence and other conditions. Thus is "looking towards and looking away" stated in terms of these conditions. Herein, what single person looks towards, what person looks away ? 1762. Thus should "clear comprehension through non-delusion" be understood here as reviewing the aggregates, the bases, the elements and the conditions. 1763. Sammifljitc pasärite ("I/I bending and stretching"): in the bending and stretching of the limbs. 1764. Herein, (1) "clear comprehension of benefit" is the choosing of the beneficial, by choosing between the beneficial and the nonbeneficial that would be caused by the bending or stretching of the hand or foot, and without doing the bending or stretching as the immediate consequence of the thought itself. Herein, in one who remains too long with hand or foot bent only or stretched only, feelings arise from moment to moment. He does not get one-pointedness of mind, his meditation subject collapses, and he does not achieve distinction. But in one who now bends, now stretches, those feelings do not arise, his mind becomes one-pointed, the meditation subject comes to growth, and he achieves distinction. Thus should the choosing between the beneficial and the non-beneficial be understood. 1765. (2) And "clear comprehension of suitability" is the choosing of the suitable by choosing between the suitable and unsuitable when there is benefit. Here this is the method: the young bhikkhus, it seems, held a recital on the terrace of the Great Shrine (Mahäcetiyd).64 Behind them the young bhikkhunis were listening to the dhamma. While there, a young bhikkhu, stretching out his hand,65 came into bodily contact [with a bhikkhuni] and for that very reason became a layman. Another bhikkhu, on stretching out his foot, stretched it out into a fire and burnt his foot to the bone. Another stretched it out into an ant-hole and was bitten by a poisonous snake. Another stretched out [his hand and touched] the pole of a robe tent and was bitten by a gem snake.66 [359] Therefore one should stretch [the limbs] without stretching in such unsuitable places. This is "clear comprehension of suitability" here. 1766. (3) But "clear comprehension of resort" should be illustrated by the story of the senior elder. The senior elder, it seems, was sitting in his daytime quarters talking with his pupils when, after bending his

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hand quickly, he put it back in its former place and bent it again slowly. His pupils asked him: 'Why, Venerable Sir, after bending your hand quickly, did you put it back in its former place and bend67 it again slowly V 'From the time, friends, when I began to bring my meditation subject to mind, I have never before bent my hand [with my mind] separated from the meditation subject. But now, while talking with you, I bent68 it [with my mind] separated from the meditation subject. That is why, after putting it in its former place, I bent it again.' 'Good, good, Venerable Sir, such should a bhikkhu be.' Thus here also "clear comprehension of resort" should be understood as the non-abandonment of the meditation subject. 1767. (4) And inside there is no self of any kind that bends or stretches. But it should be known that "clear comprehension through nondelusion" here is the understanding that bending and stretching occurs by means of the diffusion of the air element through the action of consciousness as aforesaid, like the jerking of the hands and feet of a marionette caused by pulling of the strings. 1768. Sanghätipattacivaradhärane ("w wearing the outer cloak, bowl and robes"): here the use of the outer cloak (sanghäti) and robes by dressing in (niväsana)69 and putting on (pärupana)10 and of the bowl by receiving alms, etc. in it is called "wearing". 1769. Herein, firstly as regards "wearing the outer cloak and robes", (1) benefit is the material advantage [they provided] for one who dresses in them and puts them on when he wanders for alms; and the benefit of the kind stated by the Blessed One in the passage beginning "for protection from cold" (M i 10; D iii 130; A iii 388); "clear comprehension of benefit" should be understood as that. 1770. (2) A fine robe is suitable to one who is naturally hot or is feeble; and for one who is susceptible to cold, one which is stout, of double thickness. Their opposites are unsuitable. A worn out robe is unsuitable for anyone; for it is the cause of obstruction to him through his having to patch it, etc. Likewise a robe made of rare cloth, silk, etc., which produces greed in thieves. For such a robe causes an obstacle to dwelling and danger to life for one living alone in the forest. But without any question {nippariyäyena), that which is acquired by wrong livelihood such as giving hints and so on, and that which increases unprofitable states and decreases profitable states in him who uses it (see M iii 58-60; A iv 367-8; A v 100), [360] is unsuitable. The

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opposite kind is suitable. "Clear comprehension of suitability" should be understood here as that. 1771. (3) And "clear comprehension of resort" should be understood here as non-abandonment of the meditation subject. 1772. (4) Inside there is no self of any kind which puts on the robe. But the putting on of the robe comes about by means of the diffusion of the air element through the action of consciousness as aforesaid. Herein, the robe has no volition. The body has no volition. The robe does not know: "The body has put me on,' and the body does not know: 'The robe is put on me.' Only elements cover up a collection of elements like the covering up of a moulded image by a bit of cloth. Therefore joy should not be indulged in on getting a beautiful robe, nor grief on getting an ugly one. For some honour ant-hills [as abodes] of snakes (näga)> shrine trees, etc. with flowers, scents, incense, cloth, etc. while others defile them with excrement, urine and mud and hit them with sticks, knives and so on. But the ant-hill or the tree do not indulge in joy or grief on that account. Therefore neither should joy be indulged in on getting a beautiful robe nor grief on obtaining an ugly one. "Clear comprehension through non-delusion" should here be understood as the reflection that occurs in this way. 1773. As regards the "wearing of the bowl" also, (1) "clear comprehension of benefit" should be understood as the benefit to be obtained by taking the bowl thus: 'By taking this and wandering for alms I shall obtain alms,' without taking the bowl hurriedly. 1774. (2) For one with a lean, weak body, however, a heavy bowl is unsuitable. A bowl which is stopped with plugs in four or five places and so is hard to clean is unsuitable for anyone. For a badly washed bowl is unfitting and it is an obstruction, too, for him who washes it. But a bowl that looks like a jewel and produces greed is unsuitable as in the case of the robe. But one obtained by hinting, etc. and one which increases unprofitable states and decreases profitable states is quite unsuitable. The opposite kind is suitable. "Clear comprehension of suitability" should be understood here as that. 1775. (3) And "clear comprehension of resort" should be understood here as non-abandonment of the meditation subject. 1776. (4) Inside there is no self of any kind which takes the bowl. But the taking of the bowl comes about merely by means of the diffusion of the air element through the action of consciousness as aforesaid. Herein, the bowl has no volition and the hands have no volition. The

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bowl does not know: 'I am taken by the hands' and the hands do not know: 'The bowl [361] is taken by us.' Only elements take a collection of elements, as in the taking of a red hot bowl with a pair of tongs. "Clear comprehension through non-delusion" should here be understood as the reflection that occurs in this way. 1777. Furthermore, just as compassionate men, when they see in a refuge for the helpless, helpless people with hands and feet cut off and pus and blood and the various kinds of maggots oozing from the mouths of their wounds and covered with blue flies, they send them both cloths to cover their wounds and medicine in jars. And herein, the cloths that come to some are fine and to some, coarse, and the medicine jars that come to some are shapely and to others, unshapely, nor do they rejoice or grieve on that account. For the benefit these provide is through just the covering of the wounds in the case of the cloth and through just the containing of the medicine in the case of the jars. So, indeed, the bhikkhu who discerns the robe as a covering for a wound and the bowl as a medicine jar and the alms obtained in the bowl as medicine in the jar, this one should be understood as one who practises the highest clear comprehension by means of "clear comprehension through nondelusion" in respect of the wearing of the outer cloak, bowl and robes. 1778. As regards asitc ("m eating") and so on, asite means in the devouring of the almsfood; pite ("m drinking99) means in the drinking of rice gruel, etc.; khäyite ("j'/i chewing99) means in the chewing of chewable [food made] of ground [flour, etc.]; säyite ("m tasting99) means in the tasting of honey, molasses, etc. 1779. Herein, (1) benefit is the eightfold benefit stated in the passage beginning "neither for amusement" (M i 10; etc.). "Clear comprehension of benefit" should be understood as that. 1780. (2) But among crude and refined, sour and sweet, etc., the food which produces discomfort in one is unsuitable. But that which is received by hinting, etc. and that which increases unprofitable states and decreases profitable states is quite unsuitable. The opposite kind is suitable. "Clear comprehension of suitability" should be understood here as that. 1781. (3) And "clear comprehension of resort" should be understood here as non-abandonment of the meditation subject. 1782. (4) Inside there is no self of any kind which devours. But the taking of the bowl comes about merely by means of the diffusion of the air element through the action of consciousness as aforesaid. The

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lowering of the hand into the bowl comes about by means of the diffusion of the air element, through the action of consciousness as aforesaid. The making up of the ball of food, the lifting of the ball and the opening of the mouth come about merely by means of the diffusion of the air element through the action of consciousness. No-one opens the jaw-bones with a key or with a contrivance. 1783. [362] The putting of the ball into the mouth, the accomplishing of the pestle-like function by the upper teeth, the accomplishing of the mortar-like function by the lower teeth, the accomplishing of the handlike function by the tongue, come about merely by means of the diffusion of the air element through the action of consciousness. Thus that ball of food becomes smeared with the thin saliva at the tip of the tongue and with the thick saliva at the root of the tongue. When, in the mortar of the lower teeth, it has been turned over by the hand of the tongue, moistened with the water of the saliva and ground up by the pestle of the upper teeth, no-one puts it into the inside with a spoon or a ladle. It enters merely by means of the air element. There is no-one who supports it, when it has entered, by means of a straw mat. It stays there merely by means of the air element. While it stays there, there is no-one who cooks it by making an oven and lighting a fire. It is cooked merely by means of the fire element. As it gets cooked, there is no-one who pushes it out with a stick or a pole. It gets pushed out merely by means of the air element. So it is the air element that carries it forward, carries it to the side, supports it, turns it over, grinds it up, removes its moisture and pushes it out. 1784. It is the earth element that supports it, turns it over, grinds it up, removes its moisture and pushes it out. It is the water element that causes its cohesion and preserves its moisture. It is the fire element that cooks it as it enters inside. It is the space element that is the passage way. It is the consciousness element, resulting from the right conjunction [of conditions] in this or that place, which is the ideation. Here, "clear comprehension through non-delusion" should be understood as the reflection that occurs in this way. 1785. Furthermore, "clear comprehension through non-delusion" should here be understood as the tenfold reviewing of the repulsive, namely, the going, the seeking, the using, the secretion, the receptacle, the undigested, the digested, the consequence, the outflow, the smearing. But here the detailed exposition should be taken from the section in the

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Visuddhimagga on the contemplation of the repulsiveness of nutriment (Vis 342-6). 1786. Uccärapassävakamme ("w the action of evacuating the bowels and making water") = ucccbrassa capassävassa ca komme. 1787. Herein, (1) if he does not evacuate the bowels or make water when the time comes, his whole body sweats, his eyes roll, his mind is not one-pointed and other ills arise; but if he does, none of that happens — this is the meaning here. "Clear comprehension of benefit" should be understood as that. 1788. (2) But one who evacuates the bowels or makes water in the wrong place commits an offence, ill repute increases and there is danger to life. But if he does it in the proper place, none of that happens. This is suitability here. "Clear comprehension of suitability" should be understood as that. 1789. (3) And "clear comprehension of resort" should be understood as non-abandonment of the meditation subject. [363] 1790. (4) Inside there is no self of any kind which evacuates the bowels and makes water. But the evacuation of the bowels and the making of water comes about merely by means of the diffusion of the air element through the action of consciousness. Just as when a boil is ripe and pus and blood come out through the bursting of the boil without any desiring, and just as water comes out of an overfilled water pot without any desiring, so the evacuable matter and the water accumulated in the receptacle for digested food and the bladder come out on being pressed by the force of the air without any desiring of it. But this evacuable matter and this water which come out in this way are neither that bhikkhu's own nor are they another's. They are simply an excretion of the body. Like what ? Like when someone throws away old water from a water vessel,71 that old water is neither his own nor another's. It is simply a question of maintenance. Here, "clear comprehension through non-delusion" should be understood as reflection that occurs in this way. 1791. As regards gate ("w walking") and so on, gate means in the act of walking; thitc ("m standing") means in the act of standing; nisinne ("m sitting") means in the act of sitting; suttc ("m sleeping") means in the act of sleeping.72 1792. Herein, the practising of clear comprehension should be understood in the way stated in respect of "moving forward". But this is another method here. One bhikkhu as he walks does so brooding and

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thinking of something else. Another does so without letting his meditation subject go. Likewise one standing, sitting, sleeping does so brooding and thinking of something else. Another does so without letting his meditation subject go. But because by this much it will not become clear, they (the teachers) illustrated it by walking up and down. For the bhikkhu goes onto an ambulatory, and standing at the end of it, lays hold thus: 'The material and immaterial states which occurred at the east end of the ambulatory ceased there without reaching the west end of it, and those which occurred at the west end of the ambulatory ceased there without reaching the east end of it; those which occurred in the middle of the ambulatory ceased there without reaching either end. The material and immaterial states which occurred in the walking area ceased there without reaching the standing place; and those in the standing place without reaching the sitting place; those occurring in the sitting place ceased without reaching the sleeping place,' and, continuing to lay hold in this way, he causes his mind73 to enter the life continuum. When rising, [364] he does so only with the meditation subject [in mind]. This bhikkhu is one who practises clear comprehension in walking and so on. 1793. But in this way the meditation subject is unexplained inregardto sleeping, and the meditation subject should not be left unexplained. Therefore after walking, standing and sitting as long as he can, the bhikkhu, when going to sleep,74 does so after laying hold thus: 'The body has no volition; the bed has no volition. The body does not know: "I sleep on the bed"; and the bed does not know: "The body sleeps on me.'" Continually laying hold thus: 'The body without volition sleeps on the bed without volition,' he causes his mind to enter the life continuum. When he wakes up he does so only with the subject of meditation. This is one who practises clear comprehension in sleeping. 1794. Jagarite ("m waking"'): in the act of being awake. Herein, when there is no occurrence of the course which is produced by the functional75 (kriyä-maya) there is no waking. When a continued line (yalaflja) of processes which are produced by the functional occurs, it is called "waking", and the bhikkhu who lays hold in this way is one who practises clear comprehension in waking. Furthermore, by dividing the night and day into six parts and keeping awake during the five parts he is one who practises clear comprehension in waking. 1795. Bhäsite ("w talking"): in the act of speaking. Herein, when there is no occurrence of the derived materiality of the sound base, there

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is no talking; when it occurs there is, and the bhikkhu who lays hold in this way is one who practises clear comprehension in talking. And teaching the dhamma keeping the sphere of deliverance uppermost in mind, one who abandons the 32 kinds of low (lit. "animal") talk and speaks what is based on the ten bases for discourse (see M iii 113; A iv 352, 357; v 67, 128-30; Ndi 220-1, 472) is one who practises clear comprehension in talking. 1796. Tunhibhäve ("in keeping silent^): in the act of not talking. Herein, when there is the occurrence of the derived materiality of the sound base, there is no silence; when there is no occurrence of it there is silence. The bhikkhu who lays hold in this way is one who practises clear comprehension in keeping silent. And one who, having taken a meditation subject that suits his mind from among the 38 objects [of contemplation], is sitting and has entered the second jhäna, is one who practises clear comprehension in keeping silent too. 1797. And here one posture [i.e. walking] has been handed down in two places. Above, as "moving forward and moving backward" (abhikkante patikkante), it has been expounded as the act of going a distance by one going to the alms-round village and coming back. As "in walking (gate), in standing, in sitting" in this case it should be understood to be expounded as postures of fragmentary lifting of the foot in the monastery. 1798. [365] Tattha katami sati ? ("Herein, which is mindfulness ?") and so on is all clear. 1799. What does he show by vivittam ("secluded") ? He shows a suitable abode as a place of training for a course of practice (yoga) for that bhikkhu. For a forest dwelling is appropriate for one who has within him a certain number of qualities. But for one in whom they are not, it is inappropriate, since for such a one dwelling in the forest is like the jungle dwelling of black monkeys, bears, hyenas, leopards, deer and so on. Why ? Because of having entered it on account of a need (cf. M i 19). For there is no benefit based on a forest dwelling at all for him. He fouls both forest dwelling and the forest dwellers and he creates distrust in the dispensation. But it is appropriate only for one in whom there are a certain number of qualities. For in a forest dwelling he establishes insight, reaches Arahatship and attains complete extinction; he glorifies all forest dwelling, he washes the head76 of forest dwellers and he extends the whole dispensation. That is why the Master said: 'He frequents a secluded abode' and so on, showing a

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suitable abode as a place of training for a course of practice for such a bhikkhu. 1800. Herein, vivittam ("secluded") means void, with little sound, with few voices. For he said tafl ca anäkinnam ("and that is not •• •> beset") in order to show that very benefit. Herein, anäkinnam ("not beset") = asankinnam, which means "uncrowded". Herein, the abode which, though within a gävuta or a half league, has all around it a mountain thicket or a woodland thicket or a river thicket and cannot be approached at an untimely hour is called "not beset" though nearby. But one which is beyond a half league or a league is called "not beset" owing to distance. 1801. "He both lies down (or sleeps — seti) and sits (äsati) here" is senäsanam ("abode"). But in order to show its kinds, mafico ("bed") and pitham ("chair") and so on is said. Herein, as to mafico ("bed") there arc four kinds of bed: a long chair (masäraka), one bound with straps (bundikabaddha), a crab-footed bed (kulirapädaka) and one withremovablelegs (ähaccapädakd). Likewise pitham ("chair"). 1802. Bhisi ("cushion"): the five kinds of cushion are wool cushion (unndbhisi), cloth cushion (colabhisi), bark cushion (väkabhisi), grass cushion (tinabhisi) and leaf cushion (pannabhisi). A rest for the head is called a bimbohana ("pillow"); it is permitted to be a span (yidatthi) and four finger-breadths in width and in length the width of the bed. 1803. Vihäro ("dwelling" or "monastery") is an abode built by showing it as night and day quarters entirely within a surrounding pathway. [366] Addhayogo ("half yoke") is a house which is crooked like a supanna bird. Päsädo ("mansion") is a long mansion built with two gables. Atto ("watch tower") is a special kind of refuge77 with thick walls and four or five floors constructed with bricks in order to ward off hostile kings and the like. Mälo ("hall") is a pavilion-hall, like a refectory. In the commentary to the Vinaya it is called a four-cornered mansion with a single gable. 1804. Lenam ("grotto") is an abode built by excavating a rock or by having a wall put up on part of a hillside which is not large enough. Guhä ("cave") is a cavern in the ground where it is permitted to have a lamp night and day; it is either a rock cave or a cave in the ground. Rukkhamülam ("tree root") is underneath a tree, either surrounded by a fence or not. Vclugumbo ("bamboo clump") is a bamboo bush. Yattha vä pana bhikkhü

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patikkamanti Cor wherever bhikkhus come back to"): wherever bhikkhus come back to, excepting those places beginning with "bed", the place which is fit for their foregathering — all that is an "abode". 1805. Bhajati ("frequents"): goes to. Sambhajati ("keeps to"): by delighting in it; goes altogether to that place, not discontented, is the meaning. Scvati ("cultivates"): cultivates by inhabiting. Nisevati ("occupies"): cultivates by being dependent on, without being discontented. Samsevati ("cultivates well"): rightly cultivates by undertaking the duties of the abode. 1806. Now araflflam ("forest") and rukkhamülam ("tree root"), etc. are begun in order to show the different kinds of what was stated as "secluded". Here, araflflam ("forest") according to the Vinaya method (pariyäya) has in the first place been handed down as: "Except for the village and the village precincts all is forest" (Vin iii 46). According to the Suttanta method withreferenceto a forest-dwelling bhikkhu, a forest abode has been handed down as "five hundred bow lengths distant" (Vin iv 183). But the Vinaya and the Suttantas are both figurative (pariyäya) teaching; but the Abhidhamma is literal (nippariyäyä) teaching. Thus in order to show it according to the Abhidhamma method, nikkhamitvä bahi indakhilä ("having gone outside the boundary post") is said. The meaning is indakhllato bahi nikkhamitvä, 1807. And because of the easy recognizability of rukkhamüla ("tree root") and so on, owing to their nature, rukkhamülam ycva rukkhamülam ("tree root is just tree root") and so on is said. Furthermore, here any cool, shady, secluded tree root is rukkhamülam ("tree root"). Pabbatam ("rock") is stone (seid). Since when, after he has done what needs to be done with water at the water holes there, [367] he sits in the cool shade of a tree and is fanned by a cool breeze, appearing in various directions, his mind becomes one-pointed. 1808. Kandaram ("torrent bed"): KAM is a name for water; cleft78 (DARita) by that, i.e. a rocky place broken by water, which is also called "a gully" or "ariverglen". For there the sands are like silver plate; the woodland grove above is like a jewelled canopy and the water flows as though it were a mass of jewels. When he has gone down to such a torrent bed and drunk the water and cooled his limbs and, having heaped up the sand and spread out his rag robe, sits doing recluse's work, his mind becomes one-pointed.

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1809. Giriguham ("mountain cave") is [a gap] between two rocks; or a large opening like a tunnel in one only. The characteristic of a susana ("charnel ground') is given in the Visuddhimagga (Vis 76). 1810. Vanapattham ("jungle thicker) is a place beyond the end of the village and unfrequented by people, where they neither plough nor sow. Hence in its description vanapatthan ti düränam etam senäsanänam adhivacanam ("'jungle thicket' is a term for distant abodes") and so on is said. Or it should be understood that because this alone is itself shown by classifying it as tree root and so on, therefore instead of giving the description of it in the course of the setting forth, the description is given last of all. 181L Abbhokäsam ("in the open"): without a roof. But here, if one wishes one makes a robe tent and dwells in it. Palälapufijam Cheap of straw"): a pile of straw. They make lairs like a grotto on a slope by pulling straw out of a large heap of straw. Also they put straw on top of bushes and bamboo clumps, and sitting underneath they do the recluse's duties. This is said with reference to that. 1812. In the description of vanapattham ("jungle thicket"), salomahamsänam ("making the hair stand on end") means where hair raising happens to one who has entered. [It is a term for] such aweinspiring abodes. Pariyantänam ("remote"): situated at the limit (pariyante thita), through being far off. Na manussüpacäränam ("not the haunts of people"): which stand beyond the limit of the woods which are frequented by people for ploughing and sowing. Durabhisambhavänam ("hard to endure"): that cannot be lived in by those by whom satisfaction in seclusion has not been obtained by overcoming [fear]. 1813. In the description of appasadda ("with little noise"), appasaddam ("with little noise") means with little verbal sound. Appanigghosam ("with few voices"): with little sound of city voices. [368] But because both of these are one in the sense of sound, therefore in its description yad eva tarn appasaddam tad eva tarn appanigghosam ("that which has little sound also has few voices") is said. 1814. Vijanavitam ("without the breeze of people"): not wafted by the wind of the bodies of people's movements. Vijanavädam (^without the talk of people") is another reading: the meaning is that it is devoid of talk among people. But because what has

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few voices is also devoid of people's movement and of people's voices, therefore yad eva tarn appanigghosam tad eva tarn vijanavätam ("that which has few voices is without the breeze of people") is said in the description. 1815. Manussarähaseyyakam ("lying concealed from people"): productive of concealment from people. But because that is devoid of the movement of people, hence yad eva tarn vijanavätam tad eva tarn manussarähaseyyakam ("that which is without the breeze of people also lies concealed from people") is said in its description. 1816. Patisallänasäruppam ("suitable for retreat"): suitable for seclusion. But because that necessarily lies concealed from people, therefore yad eva tarn manussa-rähaseyyakam tad eva tarn patisallänasäruppam ("that which lies concealed from people is suitable for retreat") is said in the description. 1817. In the description of araflnagata ("gone to the forest"), etc., "forest" has already been stated; likewise "tree root". But all the remaining kinds of abodes are included by sufifiägära ("an empty place"). 1818. Pallankam äbhujitvä ("having folded his legs crosswise"): by fixing himself in the sitting position with the thighs fully locked. 1819. Ujum käyam panidhäya ("setting his body erect"): by placing the upper body erect and setting the eighteen back bones end upon end; since the skin, flesh and sinews of one who sits thus do not bend. Then the feelings that would arise in him from moment to moment from their being bent do not arise. And when they do not arise the mind becomes one-pointed, the meditation subject does not collapse and comes to growth and increase. Ujuko hoti käyo {hito panihito ("the body remains, is disposed, erect"): this is said with reference to that same meaning. 1820. Parimukham satim upatthapetvä ("having established mindfulness in front of him"): having placed mindfulness upon (abhimukham) the meditation subject. Alternatively, "having made it near the mouth (mukha)" is the meaning. Hence ayam sati upatthitä hoti supatthitä näsikagge vä mukhanimitte vä ("this mindfulness is established, well-founded, on the tip of the nose or on the upper lip") is said. Mukhanimittam

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("upper lip" — lit. "sign of the mouth"): here it should be regarded as a place in the centre of the upper lip, where the wind of the nose strikes. 1821. [369] Or alternatively pari ("about") is in the sense of laying hold (pariggaha), mukham ("mouth") is in the sense of outlet (niyyäna), sati ("mindfulness") is in the sense of establishing (upatthäna); hence parimukham satim ("mindfulness which lays hold of the outlet") is said. Thus should the meaning be regarded according to the method given in the Patisambhidä (Ps i 176). This is the meaning in brief: "By making the establishing the outlet which is laid hold o f (pariggahitaniyyänam satim),19 1822. The description of abhijjhä ("covetousness") is clear in meaning. But this is the brief commentary here. Abhijjham lokc pahäya ("having abandoned covetousness regarding the world"): the five aggregates as objects of clinging are the world (loka) in the sense of crumbling and dissolving (lujjana-palujjana); therefore abandoning greed and suppressing lust regarding the five aggregates as objects of clinging — this is the meaning here. 1823. Vigatäbhijjhena ("with mind rid of covetousness"): rid of covetousness by means of abandoning by suppression; "not like eye-consciousness" is the meaning. 1824. Abhijjhäya cittam parisodheti ("he purifies the mind of covetousness") = abhijjhäto cittam parisodheti; the meaning is: "He acts so that covetousness leaves that mind and having left it does not seize it again." But in its description, one who cultivates sodheti ("cleanses"), one who develops visodheti ^purifies") and one who repeatedly practises parisodheti ("completely purifies"), thus should the meaning be understood here. As regards moceti ("frees"), etc., the method is the same. 1825. The meaning of vyäpädapadosam pahäya ("having abandoned ill will and hatred") and so on should also be understood by this means. "Consciousness perishes (vyäpajjati) through this; like rotten curds, etc., it abandons its normal state" is "ill will" (vyäpädo). "It is corrupted (padussati) by the attainment of distortion, or it corrupts (paduseti) and destroys another" is "hatred" (padosa). Both of these are terms for anger (kodha). Hence it is said yo vyäpädo so padoso, yo padoso so vyäpädo ("what is ill will is hatred, what is hatred is ill will"). And since this is described ailinclusively, therefore instead of saying "compassionate for the welfare

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of all living things", only this much is said, namely, avyäpannacitto ("with mind free from ill will"). 1826. Stiffness (thina) is sickness of consciousness. Torpor (middha) is sickness of conscious concomitants. Thxnafi ca middhafi ca = thinamiddham ("stiffness-and-torpor"). Santa honti ("are pacified"): and these two states are pacified by the peace of cessation. It is with reference to this that the division of the words [of the compound] is made here. Alokasaflfii ("perception of light"): by night and by day he is possessed of perception which is capable of perceiving seen light, is free from hindrance and purified.80 Sato sampajäno ("mindful and clearly comprehending"): he is possessed of mindfulness and knowledge. Both these are stated because of their helpfulness to perception of light. 1827. [370] But the terms cattattä ("because of being given up") and so on, in the words of the description of alokasaflfii ("perception of light"), because they are free from sloth and torpor, are each synonyms for the other. Herein, cattattä Cbecause of being given up") means "for reason of being given up". So with the other words. 1828. But here, cattattä ("because of being given up") is stated as the giving up of its own state. Vantattä ("because of being vomited"): this is stated so as to show that it should not be taken up again. Muttattä ("because of being left"): this is stated as being left out of continuity. Pahlnattä ^'because of being abandoned'): this is stated as the absence of any place for what has been left. Patinissatthattä ("because of being relinquished?'): this is stated so as to show the relinquishment of what had formerly been taken up; or the meaning is "because of being relinquished from ties, and because of being relinquished by overcoming through the power of development". Pahinapatinissatthattä ("because of being abandoned and relinquished'): as there is abandoning by suppression, similarly due to being relinquished it does not again and again invade the continuity. 1829. Alokä8* hoti ("is shining"): has radiance. Vivajä ("unveiled") is in the sense of non-obstruction.82 Parisuddhä ("purified") is in the sense of being free from imperfection. Pariyodätä ("limpid') is in the sense of being bright (pabhassara). 1830. Uddhaccakukkuccam ("agitation and worry"): here a mode of being agitated is "agitation"; material transgression83

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(vatthujjhäcärä) owing to indecision as to objects is "worry". Here also, as to santä honti Care pacified") the word division should be understood in the way given above. 1831. Tinnavicikiccho ("has passed beyond uncertainty"): remaining after passing beyond, getting past, uncertainty. In its description, tinno ("passed beyond') is stated so as to show the state of non-submergence in uncertainty; uttinno ^passed over") is stated so as to show that it has been got past. Nitinno ("got beyond") is stated so as to show the state of danger being passed beyond by being overcome through the power of development. Päragato84 ("got to the other side ofy): gone to the other side of uncertainty known as a state of no uncertainty. Päram anuppatto ("arrived at the other side"): arrived at that same other side by the power of development. Thus he shows the fruitfulness of its practice. 1832. AkathaAkathI ("without doubt"): devoid of doubt (kathamkatha) occurring thus: 'How is this, how is this ?' Kusalesu dhammesu ("as regards profitable states"): as regards blameless states. Na kafikhati ("he does not doubt"): he does not arouse doubt as to whether these are profitable. Na vicikicchati ("he is not uncertain"): he does not get troubled (kicchati), get fatigued in defining those states as to their nature. Akathafikathi hod ("he has no doubt"): [371] he is devoid of doubt (kathahkatha) in the manner: 'How are these states profitable ?' NikkathaAkatho ("he is free from doubt") and vigatakathankatho ("he is without doubt") are synonyms for that. But the word meaning here is this: "he has gone out from doubt" is nikkathankatho and "his doubt has gone away" is vigatakathafikatho. 1833. Upakkilese ("imperfections"): what has become imperfections. For they approach (upagantva) the mind and defile (kilissanti) it, therefore they are called imperfections (upakkilesä). 1834. Paftfiäya dubbalikaranc ("which weaken understanding"): because these hindrances when they arise do not allow unarisen mundane and supramundane understanding to arise, and throw down even the eight attainments which have arisen, or the five kinds of supernormal achievement (abhiMä) by interrupting them, therefore they are said to "weaken understanding". Anuppannä c'eva pafiflä na uppajjati uppannä ca pafiftä nirujjhati ("both unarisen understanding does not arise and arisen understanding ceases"): and this is said with reference to the same meaning. The rest is

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all clear in meaning because the meaning has been explained in various places above. 1835. As regards vivicc' eva kämehi ("secluded from sense desires") and so on, what should be said in regard to the descriptions is stated above in regard to the description of the finematerial sphere in the Section on the Thought Arisings (Cittuppädakanda) [of the Dhammasarigani] and also here in various places. Only that in respect of the descriptions of the second, third and fourth jhänas, these jhänas are stated above thus: "there is threefactored (tivahgika) jhäna" (Dhs §161), "there is two-factored (divangika) jhäna" (Dhs §163). Instead of saying thus, because of such words as ajjhattam sampasädanam ("possessed of internal calm"), each jhäna is described in the way beginning jhänan ti sampasädo piti sukham cittassckaggatä ("jhäna is calm, rapture, happiness and mental one-pointedness") taking those factors together with "calm" (sampasado), etc., figuratively (pariyäyena). Thus there is this difference here. 1836. But in the word description which begins yan tarn ariyä äcikkhanti ("of which the noble ones say"), although äcikkhanti dcsenti ("say, teach") and so on are all synonyms for each other, yet while this is so, as an indication (uddesa) they "say" (äcikkhanti) upekkhako satimä sukhavihäri ("he who has equanimity and is mindful dwells happily"); as a description (niddesa) they "teach" (desenti); as a restatement (patiniddesa) they "make known" (paMäpenti); by laying down the meaning in this and that way they "establish" (patthapenti); when showing the reason for such and such meanings they "reveal" (vivaranti); when showing the classification of detail they "classify" (vibhajanti); in order to do away with what is upside down and profound, or when creating a basis for their hearers' knowledge, they "clarify" (uttänikaronti); and when abolishing their hearers' ignorance and blindness in all these ways, they "explain" (pakäsenti). The meaning should be regarded in this way.85 1837. In the description of samatikkamä ("surmounting") also, because of emergence here and there from such and such states he is one who "exceeds" (atikkanto); [372] because of reaching the upper plane he is one who "surpasses" (vltikkanto); because of not falling

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away from that he is one who "surmounts" (samatikkanto). The meaning should be regarded in this way.86 End ofSuttanta Division B. ABHIDHAMMA DIVISION 1838. In the Abhidhamma Division, the text is established in the same way as above in the Section on the Thought Arisings (Cittuppädakanda) [in the Dhammasahgani]. Therefore the meaning of all jhänas, described there as profitable, resultant and functional, should be understood in the same way as stated there. The divisions of Pure Ennead, etc. are all the same as stated there. End of Abhidhamma Division C. QUESTIONNAIRE 1839. In the Questionnaire, the profitableness, etc. of the jhänas should be understood in accordance with the Pali. 1840. But as regards the object triads , because of three jhänas having the sign as object, it should be known that they are not to be said to have a limited object and so on, but those which are supramundane here at the time of path or at the time of fruition may have a measureless object. 1841. Catutthajjhänam siyä parittärammanam ("the fourth jhana may have a limited object"): here, as to the profitable there are thirteen kinds of fourth jhäna, namely, (1) fourth as the basis for all benefit, (2) fourth of the various kinds of miraculous power, (3) fourth of the knowledge of the Divine Ear, (4) fourth of the knowledge of the penetration of others' minds, (5) fourth of the knowledge of former lives, (6) fourth of the knowledge of the Divine Eye, (7) fourth of the knowledge of reappearance according to kamma, (8) fourth of the knowledge of the future, (9-12) fourth of the sphere of boundless space, etc., (13) fourth which is supramundane. 1842. Herein, (1) fourth as the basis for all benefit should not be said to have such an object. 1843. (2) Fourth of the various kinds of miraculous power, firstly in one who transforms the body by means of consciousness, because of

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having the body as object in the performing of miracles with a visible body, 8 7 has a limited object; secondly, in one who transforms consciousness by means of the body and who, after performing a miracle with a visible87 body, goes to the Brahma world, because of having the consciousness of the attainment as object, has an expanded object. 1844. (3) Fourth of the knowledge of the Divine Ear, because of having sound as object, has a limited object. 1845. (4) Fourth of the knowledge of the penetration of others' minds has a limited object at the time of knowing sense-sphere consciousness; it has an expanded object at the time of knowing fine-material-sphere and immaterial-sphere consciousness; it has a measureless object at the time of knowing supramundane consciousness. But one who is possessed of the knowledge of penetration of others' minds, when an ordinary man, knows only the consciousness of ordinary men, not that of the Noble Ones; the Stream Enterer knows both that of the Stream Enterer and that of the ordinary man; the Once Returner knows that of the Once Returner and [373] that of the two below; the Non- Returner knows that of the Non-Returner and that of the three below; one whose cankers are destroyed knows that of all. 1846. (5) Fourth of the knowledge of former lives has a limited object at the time of recollection of sense-sphere aggregates; it has an expanded object at the time of recollection of fine- material-sphere and immaterial-sphere aggregates; it has a measureless object at the time of recollecting that in the past Buddhas, Pacceka Buddhas and those with cankers destroyed developed the path and realized fruition; it should not be said to have such an object at the time of the recollection of name and clan. 1847. (6) Fourth of the Divine Eye because of having colour as object has a limited object. 1848. (7) Fourth of the knowledge of reappearance according to kamma has a limited object at the time of recollecting sense-sphere kamma; it has an expanded object at the time of recollecting fine-material-sphere and immaterial-sphere kamma. 1849. (8) Fourth of the knowledge of the future has a limited object at the time of knowing rebirth in the future sense-desire element; it has an expanded object at the time of knowing rebirth in the fine-material and immaterial existence; it has a measureless object at the time of knowing that in the future Buddhas, Pacceka Buddhas and those with cankers

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destroyed will develop the path and realize fruition; it should not be said to have such an object at the time of recollection of name and clan in the way beginning: "In the future he will become a king called Sankha" (D in 76). 1850. (9) and (11) Fourth of the sphere of boundless space and the sphere of nothingness should not be said to have such an object. (10) and (12) Fourth of the sphere of boundless consciousness and the sphere of neither-perception-nor-non-perception have an expanded object. 1851. (13) Supramundane fourth has a measureless object. 1852. Also there is the same disposition of the object of these twelve88 jhänas as to the functional (kiriyato). 1853. TLai jhänäni na maggärammanäni {"three jhänas have not path as object"): knowledge of reviewing or knowledge of penetration of others' minds, etc. may make the path its object; the three jhänas, because of not occurring thus, have not the path as object. But they may have the path as cause by conascence as cause. They have path as predominance through path development which places energy foremost or investigation foremost. At the time of having zeal or consciousness foremost and at the time of fruition they should not be said to have such an object. 1854. Catutthajjhanam ("the fourth jhäna"): here also, as to the profitable among the thirteen kinds of fourth jhäna, the fourth (1) as basis for all benefit, (2) of the kinds of miraculous power, (3) of the divine ear, (6) of the divine eye, (7) of knowledge of reappearance according to kamma and (9-12) fourth of the fourfold immaterial should not be said to have path as object, etc. The fourth as the knowledge of (4) penetration of others' minds, (5) of former lives and (8) of the future has [374] path as object; it should not be said to have path as cause or path as predominance; (13) the supramundane fourth does not have path as object; but at the time of the path it has path as cause by conascent cause; it has path as predominance in path development which places energy or investigation foremost; in path development which places zeal or consciousness foremost, or at the time of fruition, it should not be said to be so. 1855. As to the functional, the method is the same in the case of the twelve fourth jhänas.

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1856. Tini jhänäni na vattabbä ("three jhänas should not be said"): because they do not occur instigated by one state among the past, etc., they should not be said [to be so]. 1857. Catutthajjhänam ("the fourth jhana"): as to the profitable among the thirteen kinds of fourth jhäna, (1) the fourth as basis for all benefit should not be said to have such an object. 1858. (2) The fourth of the kinds of miraculous power firstly has, through transformation of consciousness by means of body, a past object because of having the attainment consciousness as object; it has a future object at the time of resolving thus: 'In the future let these flowers not wither, let the lamps not go out, let one mass of fire arise, let a mountain arise'; secondly, through transformation of body by means of consciousness, it has a present object because of having the body as object. 1859. (3) The fourth of the Divine Ear has a present object because of having sound as object. 1860. (4) The fourth of the penetration of others' minds has a past object at the time of knowing consciousness which has arisen and ceased in the past within seven days; it has a future object at the time of knowing consciousness due to arise in the future within seven days. For the occurrence of the knowledge of the penetration of others' minds is explained by this sutta thus: "According as this worthy one's mental formations are disposed, so next to this consciousness he will think such and such a thought; and if he foretells it often, it happens just so, not otherwise" (D iii 104; A i 171; Ps ii 227). At the time of occurrence instigated by what is present according to what is present in extent (addhänapaccuppanna) and present in continuity (santatipaccuppanna) (see Vis 472 f.) it has a present object. But here the detailed exposition should be understood according to the method stated above in the commentary to the Commentarial Section (Atthakathäkanda) [of the Dhammasangani] (Asl 420 ff.). 1861. (5) The fourth of the knowledge of former lives has a past object at the time of recollecting foimer aggregates; it should not be said to have such an object at the time of recollecting name and clan. 1862. (6) The fourth of the knowledge of the Divine Eye has a present object because of having colour as object. 1863. (7) The fourth of the knowledge of appearance according to kamma has a past object since it makes only past kamma its object.

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1864. (8) The fourth of the knowledge of the future has a future object at the time of recollecting future aggregates; [375] it should not be said to have such an object at the time ofrecollectingname and clan. 1865. (9 and 11) The fourth of the sphere of boundless space and the sphere of nothingness should not be said to have such objects. (10 and 12) The fourth of the sphere of boundless consciousness and of the sphere of neither-perception-nor-non-perception have only past objects. 1866. (13) The supramundane fourth should not be said to have such an object. 1867. And as to the functional, the method is the same as regards the twelve kinds of fourth jhäna. 1868. Tini jhänä bahiddhärammanä ("three jhänas have an external object"): they have an external object because of occurring instigated by the sign89 which is outside the internal. 1869. Catutthajjhänam ("the fourth jhäna"): and here also as regards the thirteen kinds of fourth jhäna, as to the profitable: (1) the fourth as the basis for all benefit has only an external object. 1870. (2) The fourth of the various kinds of miraculous power has an internal object in both transforming the mind by means of the body and transforming the body by means of the mind, because it has only one's own body and mind as object; it has an external object at the time of occurring by making an external elephant, etc. appear. 1871. (3) The fourth of the knowledge of the Divine Ear has an internal object at the time of having as object a sound inside one's own interior, it has an external object at the time of hearing another's sound; with both it has an internal-external object. 1872. (4) The fourth of the knowledge of the penetration of others' minds has only an external object. 1873. (5) The fourth of the knowledge of former lives has an internal object at the time of recollecting one's own aggregates; it has an external object at the time of recollecting another's aggregates and name and clan. 1874. (6) The fourth of the knowledge of the Divine Eye has an internal object at the time of having one's own material form as object; it has an external object at the time of having another's material form as an object; it has an internal-external object at the time of having both as object. 1875. (7) The fourth of the knowledge of reappearance according to kamma has an internal object at the time of knowing one's own kamma;

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it has an external object at the time of knowing another's kamma; it has an internal-external object at the time of knowing both. 1876. (8) The fourth of the knowledge of the future has an internal object at the time of knowing one's own rebirth in the future; it has an external object at the time of recollecting another's aggregates and at the time of recollected name and clan; with both it has an internalexternal object. 1877. (9) The fourth of the sphere of boundless space has an external object. (11) The fourth of the sphere of nothingness should not be said to have such an object. (10 and 12) The fourth of the sphere of boundless consciousness and of the sphere of neither-perception-nornon- perception has an internal object. 1878. (13) The supramundane fourth jhäna has only an external object. 1879. And as to the functional, the method is the same as regards the twelve kinds of fourth jhäna. End of Questionnaire 1880. [376] But in this Classification of the Jhänas the jhänas are expounded by the Fully Enlightened One as mixed mundane and supramundane in the Suttanta Division; also in the Abhidhamma Division and in the Questionnaire. For these three methods have each only one division owing to being mixed with states of the three [lower] planes. Thus this Classification of the Jhänas is also taught classifying it in three cycles. End of the Classification of the Jhänas

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The Dispeller of Delusion FOOTNOTES TO CHAPTER TWELVE

1. This passage also occurs at MA i 247. See also above, §§1055 and 1576. 2. Ce and B e (cited Ee) read käranabhäva-, but Ee käraka-bhäva- is confirmed by mt: jhänabhävanäya kärako ti, "doer of jhäna practice" [LSC]. 3. Vbh (O); VbhA (Ee) have bodhipakkhiyänam. See §1711 below. 4. CP has yogänurüpa-, "suitable for the task (yoga)" [LSC]. 5. Mt: sabhävatthenä ti aviparltatthena. Anut: aviparltattho ekantaniyyanafthena veditabbo. Mt: "in the sense of nature" i.e. "in the sense of not being misleading". Anut: the sense of not being misleading should be understood in the sense of only departing [i.e. from samsära]. In other words, dhamma is a true description of the nature of things in the sense that it never misleads because it always directs one towards the way out [LSC]. 6. Both Vin ii and A iv omit this phrase [LSC]. 7. Reading änisamsa with PsA ii 506; Be, Ee and Ce read ämisa; an alternative reading is na hi vaftcanattham. 8. Reading, with Ee, C5 and Be, visittham vä nayatl ti; the Translator has here "to the purified", according to areadingvisuddhi (?) [Ny]. 9. Here, too, the reading visittham has been adopted, following the aforementioned three text editions [Ny], 10. "Ford-makers" (titthakara), i.e. non-Buddhist religious teachers [Ny]. 11. Reading padhänam vacanam with Ee and Ce; Nänamoli has patthänavacanam, but cf. note 38 to Chapter Six above [LSC]. 12. This passage on idha is reproduced with slight alterations in the commentary to the Patisambhidä Änäpänakathä (PsA 505 f.). 13. Mt knows both the reading bhikkhako and the reading bhikkhuko [LSC]! 14. As mt points out, the explanation of these two contradicts the explanations given above (§§1610-11). Mt explains that here the explanation is not literal (nippariyäya) [LSC]. 15. See also §1909 below (Sikkhäpadavibhahga). Mt comments that the meaning here is that they are literally virtuous conduct "because [they are] the restraint of undertaking and the restraint of non-transgression". Anut adds: the figurativeness even of virtuous conduct as volition is declared, thinking that only abstention (virati) is the basis with

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reference to virtuous conduct as avoiding (yärittaslla). The point here is that the Patisambhidämagga does not use strict abhidhamma terminology; its language is "figurative" (pariyäyato) i.e. intentional exposition to particular hearers. In this case its use of virati differs slightly from later usages [LSC]. 16. Reading suvisuddham with C e [LSC]. 17. Mt: "A teacher of the science of [determining lucky] sites (vatthuvijjä)" they say. Anut, however, says that the science of the builder is twofold: the science of sites and the science of buildings (päsädavijjä) [LSC]. 18. Reading vitikkama-vipphandanam with O [LSC]. 19. So Ee and O; Vbh (Ee) has pamukham and cites B e with pamokham. 20. See Chapter 7, Satipatthäna Vibhahga (§1208 above). 21. See §1209 above [LSC]. 22. Reading ekacciyam with O and vl to Ee [LSC], 23. Issaravatäya; not in PED but in CPD with the meaning given above, and with source references. The "arrogance" consists in assuming to be "Lord" (issara) and master of the Order's property [Ny]. 24. Garubhanda; "ponderable goods" i.e. those which are worth considering. The Vinaya offence would be a thullaccaya. 25. Veludüsikä; the Sammohavinodani-Yojanä explains: veludüsikä pänijätikä, "a species of vermin that spoils the bamboo" [Ny]. 26. Ritta-potthako; here not a book but something modelled or moulded [Ny]. 27. The length from the elbow to the knuckles of a closed fist. 28. I.e. on the Indian mainland. [Reading para-tire with C e for E c saratlre (LSC).] 29. So C* E e omits [LSC]. 30. See A iii 274-5 for factors in a bhikkhu who distributes "small things". 31. Vatthu-püjä; meaning uncertain. A rendering "offering of land" would not fit the context [Ny]. 32. Reading asuke ca asuke ca rukkhe with C c [LSC]. 33. That is, the duty to prepare the tooth sticks. 34. Patisiddha, not in PED; pp. of patisedheti. 35. See §§1636-7 above. 36. Reading upasahkamitabba- with O [LSC]. 37. Or by their bodies (rüpüpajlviniyo) [Ny].

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38. Dakkhinävasena; the Sammohavinodani-Yojanä explains by dänaggahanavasena [Ny]. 39. I.e. the training in virtue, concentration and wisdom [Ny]. 40. PaMatti-vitikkamam; parlflatti refers here to the "laid down" disciplinary rules of the monk [Ny]. 41. Sallekhapariham; this refers to the effacement, i.e. radical removal, of mental impurities. See M sutta 8 [Ny]. 42. This simile is derived from S ii 229 (Läbhasakkära Samyutta sutta 6) [Ny]. 43. Nivatthapäruta\ nivattha refers to the monk's undergarment (antaravOsaka) and päruta to the other two robes. 44. A grammatical resolution of the compound — unrenderable in English. 45. Soreadwith O and Vbh [LSC]. 46. Mt: i.e. the dweller in the district of Divivihära [LSC]. 47. See Vbh 376; also A ii 121. 48. E e and C e both have the figure of 68 x 100,000 yojanas, here and below [LSC]. 49. C e and mt have sikkhäsaddassa in place of E e sikkhäpadassa— this would mean: to show the meaning of the word "training" [LSC]. 50. This is quoted differently MA ii 316 and Be. 51.NotinPED. 52. Mt: Suppapariggähakan ti suppapariggähakam noma idam itopubbe itoparah ca natthi; "ayam etassapaccayo" ti ädinäpariggähakam. Anut: Suppapariggähakan ti niddäpariggähakam. Idan ti idam abbokinnabhavahgottaranasahkhätam kiriyamayacittänam appavattanam suppam näma. Ito bhavahgottaranato pubbe. Ito kiriyamayacittappavattito parafi ca natthi. Ay am käyakilamatho, thinamiddhafl ca etassa suttassa paccayo. Both E e and C e read supariggähakam; however, both Sinhalese manuscripts used for Ee read simply pariggähaka-. So the reading is derived only from one or both of the old Burmese editions. Presumably the reading suppa- is at least as old as anut (and older than any extant Mss ?). No doubt this reading should be accepted and we should translate "protects sleep" in place of "lays well hold [of its object]". According to anut, mt's comment means: "Protecting sleep": that [non-occurrence of kiriya-maya minds known as entering bhavahga and called sleep] referred to as protecting sleep does not exist prior to this [entry into bhavahga] nor subsequently [due to the occurrence of kiriya-

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maya citta]; [it is] protecting in the way given in such passages as: "this [bodily tiredness and sloth and torpor] is the condition for that [sleep]". See note 75 below and Nett 79 [LSC]. 53. See note 3 above [LSC]. 54. Mt points out that in the development of insight the foundations of mindfulness and the next [two sets of the states partaking of enlightenment] do not occur together with a single object. The faculties and powers, which do occur together, are included in the enlightenment factors on the grounds that the missing factor of faith can be regarded as implied by the presence of the rapture (piti) enlightenment factor. However, only five path factors occur at the moment of insight. As anut indicates, the purpose is to account for the Vibhanga explanation of the states partaking of enlightenment in terms of only one set — the factors of enlightenment. According to mt and anut, this would be required because of the momentary nature of such an abhidhamma work [LSC]. 55. See Chapters 10 (§§1509-57) and 7 (§§1303-82), commentaries to the Bojjhahga Vibhanga and the Satipatthäna Vibhanga [Ny]. 56. Dt: "some" are the Abhayagiriväsins [LSC]. 57. Ee and C?readpathamamajjhimayäme [LSC]. 58. I.e. hunger arises [Ny]. 59. Cf. Vis 32 [LSC]. 60. A i 24. His story is told at Ud 6-9 and Ap ii 475-78; cf. UdA 7799; AA i 279-83; DhA ii 209-16; mt (and Dt) gives the Buddha's words to him and anut comments on them [LSC]. 61.0mtfto,notinPED. 62. Vis 622 reads sannirujjhana-; DA, MA and SA all read sannirumbhana- or sannirumhana- [LSC]. 63. The absence of an immediate affective reaction associated with the notions of male and female is, as mt and anut indicate, because only a pure sensory (five-door) process is referred to. At this stage greed for a wished-for female form (rüpa) (or male form) and aversion towards one not wished for arise because of the unwise (ayoniso) adverting and determining of the adverting and determining earlier in the fiveconsciousness process. There is no grasping with such concepts (vikappa) as "male" or "female" — this occurs only at the mind door where there is desire associated with the notions of male and female. The term "root", according to mt and Dt i 324, refers to the five-door impulsions or to the whole set of the seven stages beginning with

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bhavanga and ending with impulsion because they are the root of that desire associated with such notions and hence the root of mind-door impulsion [LSC]. 64. At Anuradhapura. 65. This story occurs with more detail at MA ii 145. 66. Mt: "they say that this is one kind of snake found in the island of the Sinhalese"; cf. Dt i 325 [LSC]. 67. C e reads sammifljitthä; so also MA and SA; DA sammiüjayitthä [LSC]. 68. C e reads samminjesin; so also DA, MA and SA [LSC]. 69. Used of the waistcloth (antaraväsaka). 70. Used of the other two robes. 71. C e reads -tumbato; so also DA, but MA and SA read -kumbhato; mt reads twnbato velunäli-ädiudakabhäjanato = Dt i 327 [LSC]. 72. Or "lying down".' 73. Reading cittam bhavangam otäreti with O5 [LSC]. 74. Sayati - seti is used for both "lying down" and for "sleeping", which is further complicated by the use of supati, pp. suttay for both "sleeping" and "dreaming". 75. Mt : "Impulsion is called 'course produced by the functional' (kiriyämaya-pavatta) because it produces bodily and other activities (kiriyä) and because it is originated by adverting which is functional or the whole six-door course [is so-called]". Anut comments that these are examples of phalüpacära and käranüpacdrarespectivelyi.e. metaphorical usages of the result for its cause or vice-versa. In the former case one should translate: "course consisting of activity" [LSC]. 76. Reading slsam with C c and mt for Nanamoli's sllam. Mt comments: slsam dhovatl ti icchädäsabyä bhujissatam fiäpeti; micchäpatipannehi vä pakkhittam ayasarajam dhovati. "Washes the head" i.e. makes known [their] freedom from the slavery of wishes (need); or washes the dust of ill-fame cast [on their heads] by those who have practised wrongly [LSC]. 77. Patissayaviseso, not in PED. The Sammohavinodani-Yojanä explains it by upassayaviseso [Ny]. 78. Darita, not in PED. 79. Mt: pariggahita-niyyänan ti (either [mindfulness] "which takes hold of the way out" or "which comprehends the way out") i.e. "with its nature of being the way out taken hold o f ; this means "joined to its nature of being the way out because it occurs in the right way as

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regards the body and so on". Alternatively, "comprehension" (pariggaha) is knowledge which comprehends the body and so on; this means "having made the establishing [of mindfulness] which is the way out comprehended through being associated with that [comprehension]". See Vis Trsl. p. 291 and Ps Trsl. p. 206 n. 14 [LSC]. 80. Vbh here understands älokasaMl not as "perceiving light" but as "possessing perception which is light". Anut comments: "This means perception associated with skilful applied thought (yitakka) because it occurs in a manner which dispels sloth and torpor by way of substitution of opposites (tadahga) and so on. Alternatively the thought arising which is of this kind is referred to under the heading of perception" [LSC]. 81. As CPD suggests, älokä must here be an adjective. So read (for E e äloko) with O , mt and Vbh [LSC]. 82. Both mt and anut read nirävaranäbhogä (or something similar) — "due to apprehending without obstruction" [LSC]. 83. Mt points out that worry is in fact "regret based upon the performance of material transgression as a result of such indecision as: 'Is it the wrong time (vikälä) or not ?'" — a term for the cause of regret has been used here [LSC]. 84. So read with O and Vbh [LSC]. 85. Mt mentions a view (ti vadanti) that the description (niddesa) is the portion of Vbh text beginning with: "Therein, what is equanimity ?" while the restatement (patiniddesa) is the portion beginning with: "He is endowed with this equanimity . . . " . It puts forward two alternative views. Firstly it suggests that the person is described (niddittha) by the whole of the above and restated (patiniddittha) by the words following (i.e. samupeto, etc. — the synonyms for upeto ["endowed with"] referred to by the pe at Vbh 259.12). Or the restatement is simply the last three words: tena vuccati upekkhako ("therefore he is called one with equanimity"). According to anut, the six words beginning with "they make known" (paftfläpenti) indicate the six "meaning terms" (atthapada) of the Nettipakarana, while the first two: "they say" and "they teach" indicate the (six) "phrasing terms" (yyaftjanapada). It refers to the Netti commentary for a further explanation. See Nett Trsl. p. 19 (Nett 9 and NettA on p. 210 of Nett) [LSC].

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86. Mt adds comments on the Vbh account of the third formless jhäna [LSC]! 87. Reading dissamänena with O [LSC]. 88. Mt comments that "twelve" should have been said rather than "thirteen" as there is no kiriya-lokuttara-jhäna. Alternatively mt suggests that the fourth jhäna lokuttara of an arahat could be intended here as the thirteenth item. Anut knows only the reading "twelve": kiriyato dvädasannan ti ca pätho atthi. Probably the text had been normalized by the time of anut [LSC]. 89. Mt points out that it should say "instigated by the sign and nibbäna" [LSC]'.

CHAPTER THIRTEEN CLASSIFICATION OF THE BOUNDLESS STATES (Appamaflflav ibhanga) A. SUTTANTA DIVISION (a) Schedule (mätikä) 1881. [377] Now in the Classification of the Boundless States next to that, catasso ("four") is the division by number. 1882. Appamafifiäyo ("boundless states"): boundless states through boundlessness of pervasion. For these either pervade boundless beings as object or they pervade a single being with unreserved pervasion; thus they are called boundless states. 1883. Idha bhikkhu ("here a bhikkhu"): a bhikkhu in this dispensation. Mettäsahagatena ("accompanied by amity"): possessed of amity. Cctasä ("with his heart"): with his mind. EkaA disaifa (''one quarter"): this is stated as the pervading of beings included in one quarter, relating to the first being laid hold of in one quarter. Pharitvä ("pervading"): touching, making the object. Viharati ("he dwells"): produces a dwelling in postures, which is resolved upon the Divine Abodes. Tathä dutiyam ("likewise the second'): just as he dwells pervading any one quarter among the quarters beginning with the eastern one, likewise he does with the second next to that and the third and the fourth, is the meaning. 1884. Iti uddham ("so above"): in that same way in the upper quarter is what is said. Adho tiriyam ("below, around"): so too the lower quarter and the quarter all around. Herein, "below" is underneath and "around" is in the intermediate quarters. So he sends his heart full of amity back and forth to all quarters like a horse in a circus ring. Up to this point, pervasion with amity with limitation is shown by laying hold of each quarter separately. 1885. But sabbadhi ("everywhere") and so on is said for the purpose of showing pervasion without limitation. Herein, sabbadhi ("everywhere") means in all places. Sabbattatäya ("equally"): to all classed as inferior, medium and superior, friendly, inimical, neutral, etc., just as to oneself (attatä); equality with oneself

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(attasamatä) without making the distinction "this is another being" is what is said. Or alternatively, sabbattatäya: with the whole state of the mind, [378] not allowing oneself to be distracted outside even a little, is what is said. Sabbävantam ("entire"): possessing all beings, associated with all beings, is the meaning. Lokam ("world"): the world of beings. 1886. But mettäsahagatena cetasä ("with mind accompanied by amity") is said again here because of showing the methods beginning with "abundant"; or mettäsahagatena cetasä is said here again because the word tathä ("likewise") or the word iti ("so") is not said again here as it was in the case of the [preceding] pervasion with limitation. Or this is said as a conclusion. And vipulena ("abundant") should be regarded here as abundance in pervading. But it is mahaggatam ("expanded") by way of plane, appamänam ("boundless") because of familiarity, and because of having boundless beings as its object, averam ("free from enmity") owing to the abandonment of ill will and hostility and abyäpajjam ("free from distress") because of abandonment of grief; without suffering is what is said. This in the first place is the meaning of the schedule (mätikä) set forth in the very beginning with the words mettäsahagatena cetasä . (b) Classification of Words 1887. Now as to the classification of the words (padabhäjaniya) stated in the manner beginning thus: Kathafi ca bhikkhu mettäsahagatena cetasä ("And how does a bhikkhu ... with his heart full of amity"), herein, because this meditation subject is suitable for one of hating temperament (dosacarita), therefore in order firstly to show as the basis for amity the kind of person in respect of whom amity reaches absorption, seyyathäpi näma ekam puggalam ("as though [seeing] a person") and so on is said. 1888. Herein, seyyathäpi näma ("as though") is a particle meaning a simile; "as ... a person" is the meaning. Piyam ("dear"): lovable. Manäpam ("beloved"): one who makes the heart to swell. Herein, he is called "dear" owing to former co-residence or owing to present benefit; he is called "beloved" owing to his possession of such qualities as virtue. Or dearness should be understood as owing to impartiality in giving; and belovedness as owing to helpfulness and endearing speech.

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And because through clearness the abandoning of this ill will comes about and consequently he pervades the bliss of amity; and because through belovedness indifference (udäsinatä) does not continue but conscience and shame (hirottappa) are established, and consequently amity guarded by conscience and shame does not fall away; therefore "dear and beloved" is said using this simile. 1889. Mettäyeyya ("would feel amity"): would pervade with amity; would produce amity and cause its occurrence in respect of that person, is the meaning. [379] Evam eva sabbe satte ("so indeed all beings"): and just as he would regard with amity this person, so indeed he gradually pervades with amity, which has reached absorption in that person and has attained a state of mastery, all beings even though they are counted as neutral or hostile, is the meaning. 1890. Metti mettäyanä ("amiability, amicableness"), etc. have the meaning aforesaid. 1891. The words vidisam vä("or intermediate direction") are stated for the purpose of explaining the meaning of tiriyam vä ("or around"). 1892. Pharitvä ("pervading"): touching by making it the object. Adhimuficitvä ("suffusing"): sent in a superior way (adhikabhävena muHcitvä); according as it is sent (mutta), quite sent (sumutta), quite extended, quite spread out, the meaning is "having sent" (muücitvä) in that way. 1893. In the description of sabbadhi ("everywhere"), etc., because the three words are all-inclusive, therefore sabbena sabbam ("in all ways"), etc. is said in order to show their meaning together. The meaning of that is the same as the meaning given above (§1695). 1894. In the description of vipulena ("abundant") and so on, because what is abundant through pervasion of endless beings by attainment of absorption is assuredly expanded as to plane, and what is expanded is boundless owing to having a boundless resort, and what is boundless is free from enmity through abolishing hostility, and what is free from enmity is free from distress through distress being eliminated; therefore yam vipulam tarn mahaggatam ("what is abundant is expanded"), etc. is said. 1895. And here, avero abyäpajjo ("free from enmity, free from distress") is said by way ofreversalof gender. Or the construction should be made with the [masculine word] "mind": consciousness which

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is boundless is mind free from enmity, and that which is free from enmity is free from distress. Furthermore, each former word should be understood as the meaning of each latter one, or each latter one that of each former one. 1896. Seyyathä pi näma ekam puggalam duggatam durupetam ("just as on seeing an unlucky, unfortunate person") is said in order to show this person as the object (vatthu) of compassion; for strong compassion arises in regard to such a person. 1897. Herein, duggatam ("unlucky") is gone to a state of being afflicted with pain. Durupetam ("unfortunate"): possessed of bodily misconduct, etc.; or a person who is fixed in darkness as regards destiny, family, wealth, etc. is "unfortunate". Also one who is destined to darkness owing to his being possessed (upeta) of bodily misconduct, etc. is "unfortunate". This is how it should be understood. 1898. Ekam puggalam piyam manäpam ("a dear and beloved person") is said in order to show this person as the object of altruistic joy. 1899. [380] Herein, by way of destiny, family, wealth, etc., one who stands blessed thereby is "dear"; and one who stands in the prospect of being blessed thereby owing to being provided with good conduct of body, etc., is "beloved". This is how it should be regarded. 1900. Neva manäpam na amanäpam ("neither beloved nor unbeloved") is said in order to show this person as the object of equanimity. Herein, because of not having arrived at the state of being a friend, he is "neither beloved"; and because of not having arrived at the state of being an enemy, he is "nor unbeloved". This is how it should be understood. 1901. All the rest that should be said here has all been said in the Section on Thought Arisings (Cittuppädakanda) [of the Dhammasangani]. The method of the development of these meditation subjects is explained in detail in the Visuddhimagga (Chapter Nine). End ofSuttanta Division B. ABHIDHAMMA DIVISION 1902. The Abhidhamma Division is classified according to the method of classification given above in the Section on Thought Arisings

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(Cittuppädakanda) into profitable, resultant and functional. Its meaning should be understood according to the method stated there. End of Abhidhamma Division C. QUESTIONNAIRE 1903. In the Questionnaire the profitable, etc. state of amity, etc. should be understood in accordance with the Pali. But as regards the object triads, in the case of three triads all should not be said to have such objects. In the case of the internal-object triad they have an external object. 1904. But in this Classification of the Boundless States, they are expounded by the Fully Enlightened One in the Suttanta Division as mundane only; likewise in the Abhidhamma Division and in the Questionnaire. For although these methods are three, because of mundaneness they are of one kind only. Thus this Classification of the Boundless States is also taught by classifying it in three cycles. End of the Classification of the Boundless States

CHAPTER FOURTEEN CLASSIFICATION OF THE TRAINING PRECEPTS (Sikkhäpadavibhanga) A. ABHIDHAMMA DIVISION (a) Schedule 1905. [381] Now in the Classification of the Training Precepts next to that, pafica ("five") is the division by number. Sikkhäpadäni ("training precepts"): precepts to be trained in; "portions of training" is the meaning. Furthermore, all the profitable states handed down above are trainings (sikkha) because they should be trained in. But any factor among the five factors of virtuous conduct is a basis (pada) for those trainings in the sense of foundation; thus because of being the bases for trainings (sikkhänam padattä), they are precepts (bases) of training. 1906. Pänätipätä ("from killing living things"): from attack (atipata) and destruction of a living thing (päna); "from killing" is the meaning. Veramani ("abstaining"): abstention (virati). Adinnädänä ("from taking what is not given") = adinnassa ädänä: "from the carrying off of what is held by another" is the meaning. Kämesu ("in respect of the sense desires"): in respect of the sense desires as objective basis. Micchäcärä ("from misconduct"): from evil conduct through sense desires as defilement. Musävädä ("from false speech"): from untrue speech. 1907. Surämerayamajjapamädatthänä ("from causes for indulgence in the intoxicants of liquor and strong drink"): here surä ("liquor") is of five kinds: flour (pittha) liquor, cake (püva) liquor, boiled rice (odäna) liquor, that which has yeast put in it (kinnapakkhitta) and blended (sambhärasampayutta). Meraya ("strong drink") is the five kinds of fermented brews (äsava): flower brew (pupphasava), fruit brew (phalasava), treacle brew (guläsava), honey brew (madhäsava) and blended. Both of these are majja (? intoxicants") in the sense of producing intoxication. The volition whereby they drink is the pamädatthäna ("cause of negligence") because of being the

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reason for the negligence. Therefore it is "from causes for negligence in respect of the intoxicants of liquor and strong drink" (surämerayamajjamhi pamädatthänä). This firstly is the meaning of the setting-out of the schedule. (b) Classification of Words 1908. But as regards the classification of words, yasmim samaye kämävacaram ("on what occasion a sense-sphere [profitable consciousness]") and so on is all clear owing to the method stated above (see Asl 54 ff.). But because not only just abstention is a training precept but volition also is a training precept, therefore there is a second method for pointing it out. And because a training precept is not only these two things but also the fifty and more things associated with volition, because of being a "portion of what is to be trained", are training precepts too, therefore a third method is taught too. 1909. Herein, training precept is of two kinds, training precept in the figurative sense (pariyäya) and training precept in the literal sense (nippariyäya). Herein, abstention (yirati) is the training precept in its literal sense. That has come down in the Pali as [382] "abstaining from killing living things", not as volition. And one who abstains, abstains from this or that by that [abstaining] alone, not by volition. But he teaches by bringing in volition; likewise the remaining states associated with volition. For it is the hostile volition at the time of transgression that is called misconduct (dussilya), therefore that [volition] is stated by way of good conduct (susllya) even at the time of abstention. Impression, etc. are included because of being associated with it. (c) Definition 1910. Now for the purpose of inspiring knowledge about these training precepts, the definition beginning with "killing living things" should be understood (1) as to state (dhammatö)y (2) as to portion (kotthäsato), (3) as to object (ärammanato), (4) as to feeling (vedanäto), (5) as to root (mülato), (6) as to kamma (kammato)> (7) as to blame (sävajjato) and (8) as to means (payogato). 1911. Herein, (1) "as to states", these five beginning with "killing of living things" are volitional states only.

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1912. (2) "As to portion", they are five courses of action {kammapatha). 1913. (3) "As to object", killing of living things has the life faculty as object; taking of what is not given has beings as object or formations as object; misconduct has woman or man as object;1 false speech has beings as object or formations as object; drinking of liquor has formations as object. 1914. (4) "As to feeling", killing of living things has painful feeling. Taking of what is not given has the three feelings; for it has pleasant feeling in one who takes what is not given, laughing and contented; at the time of being frightened it has painful feeling; in one taking with neutrality it has neither-painful-nor-pleasant feeling. Misconduct has pleasant feeling or neither-painful-nor- pleasant feeling. False speech has the three feelings, like taking what is not given. Drinking of liquor has pleasant and neutral feeling. 1915. (5) "As to root", killing of living things has hate and delusion as root. Taking of what is not given sometimes has greed and delusion as root and sometimes has hate and delusion as root. Misconduct has greed and delusion as root. False speech sometimes has greed and delusion as root and sometimes has hate and delusion as root. Drinking of liquor has greed and delusion as root. 1916. (6) "As to kamma", false speech is here verbal kamma; the rest are bodily kamma only. 1917. (7) "As to blame", there is killing of living things which is more to blame. Likewise with taking what is not given and the rest. Their difference has been shown above (Asl 97 f.).2 But this is another method: for the slaughter of a small ant is less to blame; of one larger than that is more to blame. That also is less to blame, and [the slaughter] of a bird which is larger is more to blame; more than that, that of an iguana; more than that, that of a hare; more than that, that of a deer; more than that, that of an ox; more than that, that of a horse; the slaughter of an elephant is more to blame than that. More than that, [383] that of a human of bad conduct; more than that, that of a human of cattle-like virtue (gorüpasilaka);3 more than that, that of one who has gone for refuge; more than that, that of one who keeps the five training precepts; more than that, that of a novice; more than that, that of an ordinary bhikkhu; more than that, that of a Stream Enterer; more than that, that of a Once Returner; more than that, that of a Non-

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Returner; the slaughter of one whose cankers are destroyed is far more to blame than that. 1918. Taking of what is not given, belonging to one of bad conduct, is less to blame; more than that, that belonging to one of cattle-like virtue; more than that, that belonging to one who has gone for refuge ... to one who keeps the five precepts of training ... to a novice ... to an ordinary bhikkhu ... to a Stream Enterer ... to a Once Returner ... to a Non-Retumer ... [taking what is not given] belonging to one whose cankers are destroyed is far more to blame than that. 1919. Misconduct is less to blame as transgression with a woman of bad conduct; more than that, that with one of cattle-like virtue; more than that, that with one who has gone for refuge; more than that, that with one who keeps the five precepts of training ... with a female novice ... with an ordinary bhikkhuni... with a female Stream Enterer ... with a female Once Returner ... with a female Non-Returner ... [misconduct as transgression] with a female who has destroyed the cankers is unreservedly more to blame than that. 1920. False speech in the telling of falsehood for the purpose of [obtaining] as much as a käkanika (farthing) is less to blame; more than that, that for the purpose of a half mäsaka ... of a mäsaka ... of five mäsakas ... of a half kahäpana ... of a kahäpana ... the telling of a falsehood for the purpose of obtaining goods which are invaluable is more to blame than that; unreservedly more to blame than that, however, is the telling of falsehood by a person causing schism in the Order. 1921. Drinking of liquor in the drinking of as much as a small measure (pasata) is less to blame; in the drinking of as much as the cupped hands full (afljali) it is more to blame; but that which causes the bodily unsteadiness in one who, after drinking much, does the work of destroying a village or destroying a town is unreservedly more to blame. 1922. As to the killing of living things, the slaughter of one whose cankers are destroyed is the more to blame; as to taking what is not given, it is the carrying off of what belongs to one whose cankers are destroyed; as to misconduct, it is the transgression with a bhikkhuni whose cankers are destroyed; as to false speech, it is causing schism in the Order by false speech; as to drinking liquor, it is that which causes bodily unsteadiness in one who, after drinking much, destroys a village or a town which is more to blame. But the most to blame of all these is

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the causing of schism in the Order by false speech; for that is most frightful and causes roasting in hell for an aeon {kappa). 1923. (8) "As to means": killing of living things is by one's own hand and by command. Likewise taking what is not given. Misconduct, false speech and drinking liquor are by one's own hand only. 1924. [384] Having thus known the definition of "killing living things", etc. as to state, etc., the definition of "abstention from killing living things", etc. should be understood (1) as to state (dhammato), (2) as to portion (kotthasato), (3) as to object (ärammanatd), (4) as to feeling (vedanäto), (5) as to root (mülato), (6) as to kamma (kammato), (7) as to breaking (khandato), (8) as to undertaking (samädänato) and (9) as to means (payogato). 1925. Herein, (1) "as to state": the five volitions successively, in accordance with virtuous conduct in a figurative sense, are the states themselves.4 1926. (2) "As to portion": the five courses of action themselves. 1927. (3) "As to object": abstaining from killing living things, after making another's life faculty its object, abstains from one's own hostile volition. With the rest the method is the same. For all these, after making the basis for transgression the object, abstain from hostile volitions only. 1928. (4) "As to feeling": all are either pleasant feeling or neutral (majjhatta) feeling. 1929. (5) "As to root": in one abstaining by means of consciousness associated with knowledge they have non-greed, non-hate and nondelusion as roots; in one abstaining by means of consciousness dissociated from knowledge they have non-greed and non-hate as roots. 1930. (6) "As to kamma": here only abstaining from false speech is verbal kamma; therestare bodily kamma. 1931. (7) "As to breaking": for lay people only that which is transgressed is broken, spoilt; the rest are not spoilt. Why ? Because lay people have transitory virtuous conduct; they keep whatever precepts they can. But for novices, when one is transgressed all are spoilt; and not only these [five] but also the rest of the [ten] kinds of virtuous conduct are spoilt. But their transgression is grounds for making amends. When amends are made by saying: *I shall not act in such a manner again,' virtuous conduct is fulfilled. 1932. (8) "As to undertaking": they are undertaken both by one who resolves thus: *I resolve upon thefivekinds of virtuous conduct' and by

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one who undertakes each one separately. And when sitting down before another, they are undertaken both by one who undertakes them saying: 'I undertake the five kinds of virtuous conduct* and by one who undertakes each one separately. 1933. (9) "As to means": it should be understood that all are effected directly by oneself as the means. (d) Section on Training 1934. Now in order to point out those kinds of training by means of the apportionment5 of which these five precepts of training were stated, this section on training begins with Katame dhammä sikkhä ? ("Which states are trainings ?"). [385] Herein, since all profitable states of the four planes are trainings because they should be trained in, therefore yasmim samaye kämävacaram Con what occasion a sense sphere") and so on is said in order to point these out. Herein, the meaning should be understood by elaborating the Pali in the way stated above in the Section on Thought Arisings (Cittuppädakanda) [of the Dhammasahgani]. Here, however, only the heading is shown. End of Abhidhamma Division B. QUESTIONNAIRE 1935. In the Questionnaire, the profitable, etc. state of the training precepts should be understood in accordance with the Pali. 1936. But as regards the object triads, those training precepts which are here stated as "having beings as object", because they make only formations reckoned as "beings" their object, and because all these are described only in terms of actually present restraining, they are therefore said to have a limited object and a present object. But because of the entire externality of the basis it refrains from, all should be understood to have an external object. 1937. But in this Classification of the Training Precepts, in both the Abhidhamma Division and the Questionnaire the Training Precepts are expounded by the Blessed One as mundane only. And both these methods, because of being mundane, are only one in number. Thus this

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Classification of the Training Precepts is also taught by classifying it in two cycles. End of the Classification of the Precepts of Training

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FOOTNOTES TO CHAPTER FOURTEEN 1. Mt points out that since the five precepts of training can only have a limited object, those which are said to have beings, woman or man as their object must in reality have formations taken under the aspects of being, etc. as their object [LSC]. 2. Cf. MA i 198 ff. [and see commentary to M sutta 9 in "Right Understanding", TrsL Bhikkhu Soma, Buddhist Publication Society, Kandy (Ny)]. 3. Mt: "naturally good" (pakatibhaddo) [Ny]. 4. Cf. §1909 above [LSC]. 5. Mt: kotthäsabhävenä ti vuttam;patitthänabhävenä tipana vattabbam — "'by apportionment' has been said, but 'by way of foundation* should be said". Anut does not comment [LSC].

CHAPTER FIFTEEN CLASSIFICATION OF THE DISCRIMINATIONS (Patisambhiddvibhahga) A. SUTTANTA DIVISION (a) Summary Section 1938. [386] Now in the Classification of the Discriminations next to that, Catasso Cf our'9) is the division by number. Patisambhidä ("discriminations") are the categories (pabheda). But because atthe fiänam attha-patisambhidä ("knowledge concerned with meaning is the discrimination of meaning") is said later, therefore they should be understood as categories of knowledge only, not categories of anything else. So by means of the expression catasso patisambhidä ("four discriminations") this meaning is taken up, namely, "there are four categories of knowledge (Mnappabheda)". 1939. Atthapatisambhidä ("Discrimination of Meaning") is the discrimination concerned with meaning (atthe patisambhidä); the meaning is "knowledge which falls into the category concerned with meaning", which [knowledge] is capable of effecting the discerning, the explaining, the definition of the meaning category. So also with the remaining expressions. 1940. For dhammapatisambhidä ("Discrimination of Law") is knowledge which falls into the category concerned with law (dhamma), which [knowledge] is capable of effecting the discerning, the explaining, the definition of the law category. 1941. Niruttipatisambhidä ("Discrimination of Language") is knowledge which falls into the category concerned with utterance of language, which [knowledge] is capable of effecting the discerning, the explaining, the definition of the language category. 1942. Pajibhänapatisambhidä ("Discrimination of Intelligence") is knowledge which falls into the category concerned with intelligence, which [knowledge] is capable of effecting the discerning, the explaining, the definition of the intelligence category.

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1943. Now atthe flänam attha-pafisanibhidä ^Discrimination of Meaning is knowledge concerned with meaning"), etc. is said, showing the discriminations by classifying them according as they have been set forth. 1944. Herein, attho ("meaning, purpose") in brief is the fruit of a cause (hetuphalam). For that is to be served (araniya),1 to be arrived at, to be reached by a cause; therefore it is called meaning (puipose). But in particular, the five things, namely, whatever is conditionally produced, nibbäna, the meaning of what is spoken, result (vipäka), the functional [consciousness] (kiriya), should be understood as meaning (attha). When one is reviewing that meaning, the knowledge which falls into the category concerned with meaning is the Discrimination of Meaning (atthapatisambhidä). 1945. Dhammo ("law") in brief is a condition (paccaya). For that is called "law" (dhamma) because it contrives (vidahati) whatever it may be, makes it occur and allows it to arrive. But in particular, the five things, namely, any fruit-producing cause (hetu)> the noble path, [387] what is spoken, what is profitable, what is unprofitable, should be understood as law (dhamma). When one is reviewing that law, the knowledge which falls into the category concerned with law is the Discrimination of Law (dhammapatisambhida). 1946. Tattha dhammaniruttäbhiläpe flänam ("knowledge concerning the utterance of dhamma language therein"): that which is the natural language (sabhävanirutti) concerning that meaning and that law; [knowledge] concerning the utterance of that. When one is reviewing that natural language by making the sound of it the object, the knowledge which falls into the category concerned with utterance of the natural language is the Discrimination of Language (niruttipatisambhida). Thus this Discrimination of Language comes to have sound (words) as its object, not a concept as its object. 1947. Why ? Because on hearing the sound, one knows that this is the natural language, this is not the natural language. For one who has attained this discrimination knows when phasso2 is said that this is the uttering of the natural language; and he knows when phassä or phassam3 is said that this is not the natural language. So also with vedanäy etc.4 But does he know besides that the word is a noun (närna), verb (äkhyäta), prefix (upasagga)y suffix (byanJana) or not ? From such time as, on hearing a word, he knows that "this is the natural language, this is not the natural language", from then on he knows that also.

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1948. But the following story is told [in the commentary] 5 denying this, saying that it is not the function of this discrimination. It seems that the Elder Tissadatta took the golden ticket for preaching at the Wisdom Site and he offered: 'Which out of the eighteen tongues shall I speak?' But that was offered by him out of reliance on his own learning, not out of reliance on the discrimination. For with his great understanding he had learnt each tongue by getting it spoken. It was after that that he offered this out of reliance on his learning. 1949. But here, as to saying that beings learn a tongue, this is only when it is told them; for a mother and father, when their children are small, lay them on a bed or on a chair and, speaking such and such words, do such and such work. The children define such and such speech of theirs thus: 'By this that is mentioned, by this that is mentioned.' As time goes on, they get to know the whole tongue. The mother is Tamil, the father is Andhaka. The child born of them, if he hears the mother's speech first, will speak the Tamil tongue; if he hears the father's speech first, he will speak the Andhaka tongue. But not hearing either speech, he will speak the Mägadha tongue. And he who is reborn in a great forest without a village and where there is no-one else who speaks, he too, when he creates speech of his own accord, [388] will speak only the Mägadha tongue. And in hell, in the animal kind of generation, in the realm of ghosts, in the human world and in the world of deities, everywhere the Mägadha tongue is foremost. 1950. Herein, the rest of the eighteen tongues beginning with the Otta, the Kiräta, the Andhaka, the Greek and the Tamil, change; only this Mägadha tongue correctly called the perfect (brahma) usage, the noble usage, does not change. Also the Fully Enlightened One, in announcing the Buddha word of the Tipitaka, did so only in the Mägadha tongue. Why ? Because in this way it is easy to deduce the meaning; since the only delay for the Buddha word announced in the text in the Mägadha tongue is that occurring when coming to the ears of those who have attained the Discriminations; but when the ear is merely impinged upon, the meaning appears in a hundred ways, in a thousand ways. But a text announced in another tongue has to be learnt by repeated application. But there is no reaching the discrimination for an ordinary man, even if he has learnt much; and there is no noble disciple who has not reached the Discriminations.6 1951. ftänesu flänam ("knowledge concerning the kinds of knowledge*'): when one reviews knowledge by making the knowledge

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which accomplishes all this the object, the knowledge which falls into this category is the Discrimination of Intelligence (patibhänapatisambhida). 1952. But it should also be understood that these four Discriminations are classifiable in two stages and become manifest for five reasons. 1953. Which are the two ? The plane of the trainer (sekkha-bhwni) and the plane of the non-trainer (asekkha-bhümi). Herein, the discriminations of the Elder Säriputta, the Elder Mahämoggalläna, the Elder Mahäkassapa, the Elder Mahäkaccäyana, the Elder Mahäkotthita and of the eighty senior elders fall into the category of the non-trainers' plane. The discriminations of the Elder Ananda, the householder Citta, the lay devotee Dhammika, the householder Upäli, the woman devotee Khujjuttarä and so on fall into the category of the trainers' plane. Thus they are classifiable in these two planes. 1954. For which five reasons do they become manifest ? (1) Through attainment (adhigama), (2) through competency [in scriptures] (pariyatti), (3) through hearing (savana), (4) through being questioned, (5) through previous work (yoga). 1955. Herein, (1) "attainment" is Arahatship; for the discriminations become manifest in one who has reached that. (2) "Competency [in scriptures]" is the Buddha's word; for the Discriminations become manifest as one is learning that. (3) "Hearing" is the hearing of the dhamma; for the Discriminations become manifest in one who listens to the dhamma attentively. (4) "Being questioned" is the explanation of meaning (atthakatha)\ [389] for the Discriminations become manifest in one who explains the meaning of the Pali he has learnt. (5) "Previous work" is formerly practised meditation, having laid hold of the meditation subject in a past existence by the method of "carrying it forth and carrying it back";7 for the Discriminations become manifest in one who was formerly a meditator. 1956. Herein, (1) the Discriminations became manifest in the Elder Tissa the son of the landowner Punabbasu (Punabbasukutumbikaputta) owing to attainment of Arahatship. It seems that after he had learnt the Buddha's word in Ceylon, he went to the other shore and learnt the Buddha's word under the Greek Elder Dhammarakkhita. As he was returning, doubt arose in him about a single phrase when he had already reached the port for boarding a ship. He turned back to retraverse the hundred league journey to his teacher. On the way, he explained a landowner's question, who, being confident

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[in him], gave him a woollen cloth worth a hundred thousand [pieces of silver]. He brought it to the teacher and gave it to him. The Elder slashed it with a knife and had it made into a hanging for the back of his sitting place. For what purpose ? For the purpose of compassion on subsequent generations. It seems he thought thus: 'By thinking about the way we have gone, in the future companions in the life of purity will believe that the practice should be fulfilled.' And the Elder Tissa removed his doubt with the Teacher's help. On disembarking at the port of Jambukola, he went to the Välika monastery at the time the shrine terrace was being swept, and he too swept there.8 Seeing the place he had swept and thinking: 'This is a place swept by a bhikkhu who is free from greed,' they (the resident monks) put questions for the purpose of examining the Elder. Because of having attained the Discriminations, the Elder explained each question as it was asked. 1957. (2) But the Discriminations became manifested in the Elder Tissadatta and the Elder Nägasena owing to competency [in scriptures]. 1958. (3) The Discriminations became manifest in the novice Sudhamma through hearing the dhamma attentively. It seems he was the nephew of the Elder Dhammadinna the dweller at Välahgara9 and he attained Arahatship in the Razor Hall (Khuragga). Just by sitting and listening in the place where the Elder Mätula defined the dhamma, the three pitakas became familiar to him. 1959. (4) But the Discriminations of the Elder Tissadatta became manifest when he expounded the meaning of the Pali he had learned. 1960. (5) There is, however, [390] no end of the meditators who in the past have made the Discriminations reach the manifest state through the duty of "carrying forth and carrying back" while exerting themselves on a suitable meditation subject. 1961. But among these reasons, these three, namely competency [in the scriptures], hearing and being questioned, are powerful reasons for the category 10 itself; previous work is a powerful condition for attainment.11 But for the category, is it or is it not [a condition] ? It is, but not in this way.12 For whether there were or were not competency, hearing and being questioned in the past, there is no Discrimination through previous work without comprehension of formations both in the past and now. But these two together make the Discriminations become manifest by supporting them. End of Commentary on the Summary Section

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(b) Category Section 1962. Now in order to classify the Discriminations by the method of showing the [various] categories (pabheda) of the five meanings (attha) and laws (dhamma) which were taken together in the Summary Section (sangahavära), the Category Section (pabhedavära) is begun in the way beginning with the word catasso Cf our'9) again. It is fivefold as the "truth" section (saccavära), "cause" section (hetuvära), "law" section (dhammavära), "structure of conditions" section {paccayäkäravära), and "competency [in scriptures]" section (pariyattivara). 1963. Herein, the "truth" section is stated in order to show (a) the "state of meaning" (atthabhäva — i.e. "state of being a result") on the part of the conditionally arisen Truth of Suffering, and on the part of nibbäna which is to be reached by means of a condition, and (b) the "state of law " (dhammabhäva — i.e. "state of being a cause") on the part of the origination which produces fruit and of the Noble Path which reaches nibbäna. 1964. But the "cause" section is stated in order to show (a) the "state of law" on the part of any cause whatever which produces the fruit of a cause, and (b) the "state of meaning" of any fruit of a cause whatever. And herein, owing to the succession "cause, fruit", the Discrimination of Law (Dhammapatisambhidä) is described first out of order.13 1965. But the "states" {dhamma) section is stated in order to show (a) the "state of meaning" on the part of those states which are born from this or that cause classed as material or immaterial, and (b) the "state of law" on the part of this or that cause classed as material or immaterial.14 1966. But the "structure of conditions" section is stated in order to show (a) the "state of meaning" on the part of ageing and death, etc., and (b) the "state of law" on the part of birth, etc., called the "origin of ageing and death, etc.".15 1967. After that the "competency [in scriptures]" section is stated in order to show (a) the "state of law" on the part of whatever is spoken and is called "competency", and (b) the "state of meaning" on the part of the meaning of what is spoken which is to be attained by means of the condition called "what is spoken".

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1968. And therein, because by knowing what is spoken its meaning is known, therefore owing to the succession "what-is-spoken, meaningof-what-is-spoken", the Discrimination of Law is described first, out of its order. And it is for the purpose of showing the kinds of competency (pariyatti) dhamma that the restatement section (patiniddesa) is stated preceded by the question Tattha katamä dhammapa{isambhidä ? ("Therein, which is the Discrimination of Law ?"). [391] Herein, the texts are taken comprehensively16 by the nine factors beginning with sutta . Ayam imassa bhäsitassa attho, ayam imassa bhäsitassa attho CT his is the meaning of this which has been spoken, this is the meaning of this which has been spoken"): and in this instance, too, the texts are taken comprehensively by "what is spoken". End ofSuttanta Division B. ABHIDHAMMA DIVISION 1969. Herein, three kinds of Discriminations are mundane. The Discrimination of Meaning is mixed mundane and supramundane; for that is also supramundane by way of the path and fruition knowledges which have nibbäna as object. In the Abhidhamma Division, the explanation is done with four sections by way of profitable, unprofitable, resultant and functional. Herein, the Discriminations should be understood17 as four in the case of each description of consciousness in all of as many profitable consciousnesses as are classified above in the Section on Thought Arisings (Cittuppädakanda). So also in the case of the unprofitable consciousnesses. As regards the resultant and functional sections, only three Discriminations are classified in the case of each resultant consciousness and functional consciousness, leaving out the Discrimination of Law, owing to the inclusion of the resultant and functional sections in meaning. But the Pali is abbreviated by showing only the headings. It should be understood according to the detail handed down above. 1970. But why, as it was said in the case of the profitable and unprofitable sections tesam vipäke fiänam atthapatisambhidä ("the knowledge of their result is Discrimination of Meaning"), is it not said accordingly here: "Knowledge of the laws of

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which these are the results is the Discrimination of Law" (yesam dhammänam ime vipäkä tesu Mnam dhammapatisambhida) ? Because it has been said above. If so, is it that because "the knowledge of their results is Discrimination of Meaning (tesam vipäkä Mnam atthapatisambhidä)" has been said above this Discrimination of Meaning also should not be said here ? It is not that it should not be said. Why ? It is because of its not being said above by way of resultant and functional arisings of consciousness. And in the case of the functional section, the phrase "of which states these are the functions iyesam dhammänam ime kriyäy\ too, is not appropriate. Thus in the case of both of these sections only three Discriminations each are classified. 1971. Herein, yäya niruttiyä tesam dhammänam pafifiatti hoti ("the language whereby there comes to be the making known of these states9') means "the language (nirutti) by means of which there comes to be the making known thus: 'This is contact, this is feeling' of those states stated in the way beginning: 'Contact comes to be'". 1972. Tatra dhammaniruttäbhiläpe fiänam ("knowledge concerning the utterance of dhamma language therein"): knowledge concerning the utterance of dhamma language which is the natural way of making things known (sabhävapafihatti)}% when that occurs concerning that meaning and law. Only the knowledge which is arisen by making the sound of utterance its object is expounded here. 1973. Yena fiänena ("the knowledge by means of which"): by the knowledge of the Discrimination of Intelligence, by means of that. [392] Täni fiänäni jänäti ("he knows those kinds of knowledge"): he knows the other three kinds of Discrimination knowledge. 1974. Now in order to show the way in which the kind of knowledge which knows those kinds of knowledge occurs in regard to them, he said imäni fiänäni idam-atthajotakäni ("these kinds of knowledge illuminate this meaning"). Herein, idam-atthajotakäni ("illuminate this meaning") means they are illuminative, clarificative of this meaning; the meaning is that they illuminate, clarify, delimit this specific meaning. Iti fiänesu fiänam ("knowledge concerning the kinds of knowledge thus"): the knowledge which occurs regarding the three kinds of knowledge in this way is pa{ibhänapa$isambhidä ("Discrimination of Intelligence"). Herein, although Discrimination of Intelligence knows the functions of the other Discriminations thus: "This is the function of this one, this is the function of this one," yet it

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is unable to perform their functions itself, like a dhamma preacher who is much learned for a dhamma preacher who is little learned. 1975. It seems that there were two bhikkhus; one was much learned, the other was little learned. They learnt together a course of sermons on the dhamma (dhammakathämagga). Herein, the one who was little learned was possessed of a fine voice; the other had a poor voice. Of these two, at each place they went to the one who was little learned preached the dhamma and moved the whole audience through the excellence of his voice. Hearing the dhamma and with stimulated and delighted minds, they said: 'According to the way he preached the dhamma he will surely be one who knows the Tipitaka by heart.1 But the well taught bhikkhu said: 'It is through hearing the dhamma that you will know whether he is one who knows the Tipitaka by heart or not.' And although he spoke thus, yet he had no mastery of preaching such that he could preach the dhamma and move the whole audience. Herein, it should be understood that although the Discrimination of Intelligence knows the functions of the others just as the much learned bhikkhu [knows] that of the one who was little learned, yet it cannot perform that function itself. The rest is clear here. 1976. Having thus classified the Discriminations according to the profitable, etc. thought arisings, he now said catasso patisambhidä (your Discriminations'') again in order to show the field which is the place of their arising. 1977. Herein, this [phrase] tisso patisambhidä kämävacarakusalato catüsu flänasampayutta-cittesu ("three kinds of Discrimination [arise] as concerns the prof itable of the sense sphere, in the four consciousnesses associated with knowledge") is stated by way of trainers (sekkha). For the Discrimination of Law arises in their four profitable consciousnesses associated with knowledge, by making the law in its five aforesaid aspects the object at the time of reviewing dhamma. Likewise the Discrimination of Language arises by making sound its object at the time of reviewing language. The Discrimination of Intelligence [393] arises by making the knowledge which accomplishes all this its object at the time ofreviewingknowledge. 1978. Kiriyato catüsu ("as concerns the functional, in the four [consciousnesses associated with knowledge]"): this, however, is stated by way of non-trainers (asekkha). For the Discrimination of Law arises in their four functional consciousnesses associated with knowledge by making the law in its five aspects aforesaid the object at

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the time of reviewing. Likewise Discrimination of Language arises by making sound its object at the time of reviewing language. Discrimination of Intelligence arises by making the knowledge which accomplishes all this its object at the time of reviewing knowledge. 1979. Atthapatisambhidä etesu c* eva uppajjati ("the Discrimination of Meaning arises in respect of these''): this, however, is stated by way of trainers and non-trainers. For accordingly this arises in trainers' four profitable consciousnesses associated with knowledge, by making the meaning in its five aspects aforesaid the object at the time of reviewing; and in their paths and fruitions at the time of path and fruition. But it arises in non-trainers' four functional consciousnesses associated with knowledge by making the meaning of the kind aforesaid its object at the time of reviewing; and at the moment of fruition in the highest fruition of recluseship. Thus these, when they arise in trainers and non-trainers, do so in these planes. So this method is shown for the purpose of showing planes. C. QUESTIONNAIRE 1980. In the Questionnaire the profitableness, etc. of the Four Discriminations should be understood in accordance with the Pali. 1981. But as regards the object triads, since the Discrimination of Language makes only sound its object it has a limited object. The Discrimination of Meaning has a limited object in one who is reviewing meaning which is both called sense-sphere resultant and functional and is conditionally arisen; it has an expanded object in one who is reviewing meaning of the kind which is of the fine-material sphere and immaterial sphere; it has a measureless object in one who is reviewing supramundane resultant meaning and the highest meaning, nibbäna. 1982. The Discrimination of Law has a limited object in one who is reviewing sense-sphere profitable law and unprofitable law and law as condition; it has an expanded object in one who is reviewing profitable law of the fine-material sphere and the immaterial sphere; [394] it has a measureless object in one who is reviewing supramundane profitable law and law as condition. 1983. The Discrimination of Intelligence has a limited object in one who is reviewing sense-sphere profitable, resultant and functional kinds of knowledge; it has an expanded object in one who is reviewing finematerial sphere and immaterial sphere profitable, resultant and

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functional kinds of knowledge and in one who is cognizing their objects; it has a measureless object in one who is reviewing supramundane profitable and resultant kinds of knowledge. 1984. The Discrimination of Meaning may have the path as cause through conascent cause. Through path development with energy foremost it may have path as predominance. With zeal or consciousness foremost it is not to be said to be so; and at the moment of fruition too it is not to be said to be so. The Discrimination of Law has the path as object at the time of reviewing the path. In one who is reviewing by giving weight to the path, it has path as predominance through object predominance. The Discrimination of Intelligence has the path as object at the time of reviewing path knowledge. In one who is reviewing by giving weight to the path, it has path as predominance. At the time of reviewing the remaining kinds of knowledge it should not be said to have such an object. 1985. The Discrimination of Language, since it makes only present sound its object, has a present object. The Discrimination of Meaning in one who is reviewing past resultant meaning and functional meaning, and that conditionally arisen, has a past object; in one who is reviewing that in the future it has a future object; in one who is reviewing that in the present it has a present object; in one who is reviewing the supramundane highest meaning it should not be said to have such an object. The Discrimination of Law, in one who is reviewing past profitable, unprofitable and law as condition, has a past object; in one who is reviewing that in the future it has a future object; in one who is reviewing that in the present it has a present object. The Discrimination of Intelligence in one who is reviewing past profitable knowledge, resultant knowledge and functional knowledge has a past object; in one reviewing that in the future it has a future object; in one reviewing that in the present it has a present object. 1986. The Discrimination of Language, because of having sound as its object, has an external object. As regards the other three, the Discrimination of Meaning in one who is reviewing internal resultant meaning, functional meaning and conditionally arisen meaning has an internal object; in one who is reviewing the external it has an external object; in one who is reviewing the internal and external it has an internal [395] and external object; in one who is reviewing the highest meaning it has an external object too. The Discrimination of Law, at the time of reviewing the internal profitable, unprofitable and law as

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condition has an internal object... external...; at the time of reviewing the internal and external profitable, unprofitable and law as condition it has an internal and external object. The Discrimination of Intelligence, at the time of reviewing the internal profitable, resultant and functional knowledge, has an internal object; ... external ... ; at the time of reviewing the internal and external profitable, resultant and functional knowledge has an internal and external object. 1987. And here three Discriminations are mundane. The Discrimination of Meaning is mundane and supramundane. For in this Classification of the Discriminations three methods are expounded by the Blessed One as divided up in the same way because of being mixed mundane and supramundane. For as regards these three, three Discriminations are mundane and the Discrimination of Meaning is mundane and supramundane. Thus this Classification of the Discriminations is also taught classifying it in three cycles. End of Classification of the Discriminations

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1. Not in PED; see MA i 21, 173. 2. = "contact"; correct masculine nominative singular ending. 3. Incorrect feminine and neuter nominative singular endings. 4. Cf. Vis 442 where the examples vedanä, vedano are given. 5. According to mt. 6. The whole of this passage is summarised at Vis 441-2. 7. Haranapaccähararur, see above, Chapter Twelve (§§1723-40). 8. Cf. story given at Sp 1336. 9. Cf. AA to Ekakanipäta ii 6 where the name is given as Talahga. AA i 42 (Ee), Ee and 01932 read Talangara; vi to C? 1932readsVälankara. 10. Mt: For the category: for entering into the category of the Discriminations achieved by the Paths [Ny]. 11. Mt: Attainment : the obtaining (patiläbho) by them (i.e. by the paths). Therefore attainment is supramundane while the category belongs to the sense sphere (kämävacara). Anut: What is called obtaining is a cutting off of delusion which has as its object meaning, etc. through the perfection of previous practice; this, however, is the function of the path only. Therefore it is said that attainment is supramundane. But because the discerning, explaining and defining according to the categories of meaning, etc. (see above §1938 ff.) are performed by a limited wholesome consciousness (paritta-kusala) or by the great functional consciousnesses (maha-kiriya) respectively, it is said that the category belongs to the sense sphere [Ny]. 12. Mt: i.e. not as a powerful condition as in the case of attainment [Ny]. ' 13. Uppatipätiyä: the meaning given in PED for the Vis references is wrong and should be corrected. 14. According to mt, the difference between the hetuvära and the dhammavära is that the former refers to past, present and future alike while in the latter, since past and present are combined together for teaching purposes, only past and present dhammas are referred to as atthä. This is indicated by the absence of uppannä "arisen", etc. As anut points out, arisen dhammas are exclusively present; cf. Dhs §1040 [LSC]. 15. In the text this section is covered on p. 294 11. 1-18; 11. 11-13 (as indicated by the Ms cited in n. 1) should be expanded for each link of the paticcasamuppäda.

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16. Nippadesato — not in this sense in PED. (See n. 112 to Chapter 6 above [LSC].) 17. C c 1932 reads: vibhattä ti veditabbä [LSCJ. 18. Mt explains sabhävapaMatti as either "not making known beings, etc." or "a making known which is not contrary [to the real nature of things]" [LSCJ.

CHAPTER SIXTEEN CLASSIFICATION OF KNOWLEDGE (fJänavibhahgä) A. M A T K A (Schedule) 1988. [396] Now in the Classification of Knowledge next to that, starting with the words ekavidhena flänavatthu ("knowledge as basis of one kind'), the schedule (mätikä) is set out in ten divisions with "one of a kind", etc. to start with and ending with "of ten kinds", [after which] the description (niddesa) is given in the order of the terms listed. 1989. Herein, ekavidhena ("of one kind!') means in one aspect or in one part, ftänavatthu ("knowledge as basis9'): here, however, "knowledge as basis" (Mnavatthu) means that "it is knowledge and is the basis for the various kinds of success". Also "basis of knowledge in the sense of occasion" is "knowledge basis" (Mnavatthu). But here, basis should be understood in the first way only. Hence at the end of the "of one kind" division it is said yäthävakavatthu-vibhävanä paflflä evam ekavidhena flänavatthu ("understanding which is the correct explanation of the basis — thus is knowledge as basis of one kind'). 1990. Paficavififiänä ("the five consciousnesses") are the five beginning with eye-consciousness. 1991. Na hetu ("not root-cause"), etc. should be understood according to the method stated in the commentary on the Dhammasahgaha (see Asl 47). But what has to be said here in brief will become clear in the section of the description (niddesavära). And as in this instance, so also what will be said in respect of the expressions in the schedule of duads (dukamätikä) and so on will become clear there also. 1992. But the mere divisions of the setting forth should here be understood as follows; for here the schedule of monads (ekakamätika) is set forth in brief by means of the two kinds, namely, firstly by means of the Dhammasahgaha schedule with the words hetu ahetukä Crootcause, not having a root-cause"), etc. and secondly by means of what is not in the Dhammasahgaha schedule, namely, aniccä jaräbhibhütä ("impermanent, overwhelmed by old age"), etc.; and in detail it is set forth by means of 781 phrases.

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1993. But the schedule of dyads is set forth by means of 35 dyads which conform to the dyads [of the Dhammasarigani schedule2]. 1994. The schedule of triads is set forth by means of 88 triads, namely, (a) by the four extra triads which conform to the triads [of the Dhammasangani schedule3] beginning with cintämayä pafifiä ("understanding made by ratiocination"); (b) by the fourteen schedule triads stated by way of unspecified (aniyamita) understanding beginning with the words vipäkä pafifiä ("resultant understanding"); and as regards the applied thought (vitakka) triad, (c) by the thirteen stated by way of understanding specified by the first term ; (d) by the seven stated by way of understanding specified by the second term ; (e) by the twelve stated by way of understanding specified by the third term ; and as regards the rapture (piti) triad, (f) by the thirteen states by way of understanding specified by the first term ; (g) likewise for the second term; (h) by the twelve stated by way of understanding specified by the third term . 1995. [397] But the schedule of tetrads is set forth by means of the 21 tetrads beginning with the words kammassakatafiänam ("knowledge of ownership of kamma"). 1996. The schedule of pentads is set forth by means of two pentads. The schedule of sestads is set forth by means of one sestad. The schedule of septads is set forth by means of eleven septads stated in brief thus: satta sattati fiänavatthüni ("77 kinds of knowledge as basis"). The schedule of octads is set forth by means of one octad. The schedule of enneads is set forth by means of one ennead. 1997. The schedule of decads is set forth by means of one decad only beginning with the words dasa tathägatassa tathigatabaläni ("the ten Tathagata powers of the Tathagata"). Herein, dasa ("ten") is the division by number. Tathägatassa ("of the Tathagata") means of him who thus (tathä) came (ägatassa), as the former sages (isi) Vipassi and so on came; and of him who thus (tathä) went (gatassa) as they went (see MA i 45 f.). Tathägatabaläni ("Tathagata powers") means powers of the Tathagata only, not shared by others. Or the meaning is that as the powers came to the former Buddhas through the perfection of a mass of merit, they are "thus (tathä) come (ägata) powers (baläni)". 1998. Herein, the Tathagata's power is twofold: the Bodily Power and the Knowledge Power. Of these, the Bodily Power is to be understood in accordance with the families of elephants. For this is said by the Ancients:

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"Kälavaka and Gangeyya, Pandara, Tamba, Pingala, Gandha, Marigala and Hema, Uposatha, Chaddanta — these ten."4 (MA ii 25; SA ü 43; AA V 10; UdA 403; NdA iii 55; PsA 625) These are the ten families of elephants. 1999. Herein, Kälavaka should be understood as the family of ordinary elephants. The bodily power of ten men equals that of one Kälavaka elephant. The bodily power of ten Kälavaka elephants equals that of one Gangeyya elephant. That of ten Gangeyya elephants equals that of one Pandara elephant. That of ten Pandara elephants equals that of one Tamba elephant. That of ten Tamba elephants equals that of one Pihgala elephant. That of ten Pingala elephants equals that of one Gandha elephant. That of ten Gandha elephants equals that of one Mangala elephant. That of ten Mangala elephants equals that of one Hema elephant. That of ten Hema elephants equals that of one Uposatha elephant. That of ten Uposatha elephants equals that of one Chaddanta elephant. That of ten Chaddanta elephants equals that of one Tathagata. 2000. "The power of the impact of a thunderbolt"5 is also said. That is the power of one thousand kotis of elephants reckoning by ordinary elephants, or of ten thousand kotis of men reckoning by men. This firstly is the Tathagata's Bodily Power. 2001. [398] But firstly the Knowledge Power has come down in the Pali here as the Knowledge of the Ten Powers. In the MahäsflianädaSutta (M 12) have come down the Knowledge of the Ten Powers, the Knowledge of the four kinds of Confidence (vesarajja), the Knowledge of unshakability in the eight Communities, the Knowledge of the four kinds of generation and the Knowledge of the five classes of destiny; in the Samyuttaka have come down the 73 kinds of knowledge and the 77 kinds of knowledge.6 In that way, all these kinds of knowledge and many thousands of other kinds have come down. This is called the Knowledge Power. 2002. Yehi balehi samannägato {"possessed of which powers"): being furnished with, fully furnished with which Knowledge Powers. Asabham {hänaqi ("the bulls stance"): the best stance, the highest stance. Alternatively, the bulls (äsabhä) are the former Buddhas; "their stance" is the meaning. Moreover, usabha is the chief of a hundred cattle, and vasabha is the chief of a thousand cattle. Alternatively, usabha is the chief of a hundred byres7 and vasabha is the chief of a thousand byres.7 The chief of all cattle, the conqueror of all

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troubles, white, pleasing, the bearer of great burdens, not to be stirred by the sound of a thousand bolts of lightning, is a nisabha. Here, that is referred to as usabha because this is also a synonym for it; äsabha means "this is the usabha's".8Thanam {"stance") is a motionless stance as a result of pressing the ground with four feet. But here äsabham ("the bull's ) means "as though it were the bull's". For just as the usabha reckoned as a nisabha, being possessed of the powers of the usabha, stands in a motionless stance by pressing the ground with his four feet, thus the Tathagata also, being possessed of the ten Tathagata Powers, stands in a motionless stance unshakeable by any enemy or adversary in the world with its deities, by pressing with his four feet consisting of the kinds of perfect confidence on the ground consisting of the eight assemblies. And standing thus he claims that bull's stance, keeps to it, does not forsake it, takes it upon himself. Hence it is said äsabham thänam patijänäti ("he claims the bulls stance"), 2003. Parisäsu ("in the communities"): in the eight communities. SIhanadam nadati ("roars his lion's roar"): he roars the chief's roar, the roar of the fearless; or he roars a roar similar to a lion's roar. This meaning should be illustrated by the Sihanäda Sutta.9 Alternatively, just as the lion (slha) is so called because of conquering (sahana) and because of striking down (hanana), so the Tathagata is called "lion" because of conquering the things of the world (lokadhamma) and because of striking down others' assertions. The roar of the lion so stated is the "lion's roar". 2004. [399] Herein, just as the lion, being possessed of the lion's powers, everywhere confident and fearless , roars his lion's roar, so also the Tathagata lion, confident and fearless in the eight kinds of community being possessed of the Tathagata's powers, roars his lion's roar which is endowed with manifold elegance in teaching such as: "Thus is materiality" (S iii 157), etc. Hence it is said: "He roars his lion's roar in the communities". 2005. Brahmacakkam pavatteti ("sets turning the Matchless Wheel"): here brahma (^matchless") is chief, highest, superlative.10 But this word cakka: As success and characteristic, part of a carriage and posture Gift, treasure, Law and razor wheel and so on may be seen; It is considered here as Wheel of Law and is to be explained in two ways. (MA ii 27; AA iii 9; cf. PsA 626)

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For this word is seen in the sense of success in the passage which begins: "There are, bhikkhus, these four wheels, endowed with which ... " (A ii 32). In the passage: "On the soles of his feet wheels arise" (D iii 143; M ii 136), here it is in the sense of characteristic. In the passage: "As a wheel [follows] the foot" (Dh 1), here it is in the sense of part of a carriage. In the passage: "With four wheels and nine doors" (S i 16, 63), here it is in the sense of posture. In the passage: "Eat, enjoy, be not negligent, turn11 the wheel" (cf. J iii 412), here it is in the sense of a gift {dona). In the passage: "The divine Wheel treasure appeared" (D ii 172; iii 61), here it is in the sense of wheel treasure. In the passage: "The wheel was set in motion by me" (Sn 557), here it is in the sense of Wheel of the Law. In the passage: "The wheel falls upon the head of the man afflicted by wants" (J i 414) it is in the sense of a razor wheel. In the passage: "If with a razor-edged wheel" (D i 52) it is in the sense of a wheel for striking (i.e. a discus). In the passage: "A bunch of lightnings (asanivicakka)" (S ii 229) it is in the sense of a bolt of lightning. But in this context it is intended in the sense of Wheel of the Law. 2006. But the Wheel of the Law is of two kinds, penetration knowledge and teaching knowledge. Herein, penetration knowledge is produced by understanding and brings his own noble fruition; teaching knowledge is produced by compassion and brings disciples' noble fruition. 2007. Herein, penetration knowledge is twofold as "arising" and "arisen". For from the Coming Forth until the path of Arahatship it is arising; at the moment of fruition it is arisen. Or from the Tusita existence up to the path of Arahatship on the Great Wisdom seat it is arising; [400] at the moment of fruition it is arisen. Or, starting from the declaration to Dipankara up to the path of Arahatship it is arising; at the moment of fruition it is arisen. 2008. Teaching knowledge also is of two kinds, "occurring" and "occurred" (pavatta). For it is occurring up to the time of AnnäsiKondanrla's path of Stream Entry; at the moment of fruition it is known as occurred. As regards these, penetration knowledge is supramundane and teaching knowledge is mundane. But both of these are not shared by others; the knowledge is the Buddhas' own. 2009. Now in order to show in detail those ten powers possessed of which the Tathagata claims the bull's stance and which were set forth at the outset as tathägatassa tathägatabaläni ("Tathagata powers of the Tathagata"), he said Katamäni dasa ? Idha tathagato |hanafi ca thänato ("Which ten ? Here the Tathagata [understands] the possible as possible') and so on.

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2010. Herein, thänaft ca thänato ("the possible as possible") means a reason (kärana) as a reason. For a reason is called a thäna (lit. "stance") because a fruit stands (titthati) thereon, arises and occurs through the state of dependence on that. Understanding that thus: * Any states that are causes and conditions for the arising of any states are their thäna; any states that are not causes and conditions for the arising of any states are their atthäna' , the Blessed One understands correctly the possible as possible and the impossible as impossible* {thänaft ca thänato atthänaft ca atthänato yathabhütam pajänäti). 2011. Yam pi ("wherein"): by means of which knowledge. Idam pi tathägatassa ("Ms [is a power] of the Tathagata"). The meaning is that this knowledge of the possible and the impossible is called a Tathagata power of the Tathagata. The construction should be understood in this way in the case of each instance. 2012. Kammasamädänänam ("of undertakings of kamma"): of profitable and unprofitable kammas done after undertaking. Or kamma itself is undertaking of kamma. Thänaso hetuso ("with its reason and cause"): as to condition and as to cause. Herein, the destiny (gati), substratum (upadhi), time (käla) and means are the reason (thäna) of the kamma-result (vipäka); the kamma is its cause (hetu). 2013. Sabbatthagäminim ("wheresoever going"): which leads to a destiny and to no destiny [that is, nibbäna].12Pa{ipadam ("way"): path. Yathabhütam pajänäti ("correctly knows"): he knows unerringly the nature of the kinds of practice called profitable and unprofitable volition in respect of even a single basis in this way, namely, that when many men kill a single living thing, this one's volition will lead to hell and this one's will lead to the animal world. 2014. [401] Anekadhätum ("with its numerous elements"): with many elements owing to the elements such as the eye element, etc. or such as the sense-desire element, etc. Nänädhätum ("with its varying elements"): with various kinds of element owing to the difference of characteristic of those same elements. Lokam ("world"): the world of the aggregates, bases and elements. 2015. Yathabhütam pajänäti ("understands correctly"): penetrates unerringly the nature of such and such elements. Nänädhimuttikatam ("possession of different resolves"): the state of having different resolves due to low, etc. resolves. 2016. Paras attänam ("in other beings"): of eminent beings.13 Parapuggalänam ("in other persons"): of beings lower than those. Or this pair of words has one meaning and is stated twice on

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account of teachability [of the hearers]. Indriyaparopariyattam ("the disposition offaculties"): the superior or inferior state of the faculties of faith, etc.; the increase and the diminution is the meaning. 2017. Jhäna-vimokkha-samädhi-samäpattlnam ("in the jhänas, liberations, concentrations and attainments"): in the four jhänas beginning with the first, in the eight liberations beginning with "possessed of material form, he sees material form", in the three kinds of concentration beginning with that accompanied by applied and sustained thought, and in the nine successive attainments beginning with the attainment of the first jhäna. Saökilesam ("defilement"): state which partakes of diminution. Vodänam ("purification"): state which partakes of distinction. Vutthänam ("emergence"): the reason whereby people emerge from the jhänas, etc. 2018. Pubbeniväsänussatim ("recollection of former lives"): the recollecting of aggregates formerly dwelt in. Cutüpapätam ("death and reappearance") = cutifi ca upapätaH ca. Äsavänam khayam ("destruction of the cankers"): nibbäna, the cessation of the cankers, called destruction of the cankers of sense desire and so on. Imäni ("these"): he makes his conclusion14 by saying that these are those which he stated above as: Ten are these Tathagata Powers of the Tathagata.' 2019. The word-by-word commentary having been completed thus, these ten powers should now be understood to be set forth successively as follows because (1) in the first place the Tathagata sees with the knowledge of the possible and the impossible the absence of obstruction by defilement which is the possibility (reason) for the attaining or the impossibility (non-reason) for the non-attaining of the destruction of the cankers by teachable beings; this is owing to seeing the possibility (thäna) for mundane right view and owing to seeing the absence of possibility for assured wrong view. (2) Then with the knowledge of kamma result he sees the absence in them of obstruction by kamma result; [402] this is owing to seeing a rebirth-linking with three root-causes. (3) With the knowledge of ways wheresoever going, he sees the absence of obstruction by kamma; this is owing to seeing the absence of kamma with immediate effect. (4) With the knowledge of the numerous and varying elements, he sees the specific habit (temperament) of those who are thus free from obstructions for the purpose of teaching of the Law suitable [to their habit]; this is owing to seeing the diversity of the elements. (5) Then with the knowledge of different resolves, he sees their resolves; this is for the purpose of teaching the Law according to their disposition even if they have not

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accepted the means. (6) Then, in order to teach the Law according to the ability and capacity of those whose resolves have been seen in this way, with the knowledge of the disposition of the faculties, he sees the disposition of the faculties; this is owing to seeing the keen and dull state of faith, etc. (7) But owing to disposition of the faculties being fully understood thus, if they are far off then owing to mastery of the first jhäna, etc., he quickly goes to them by means of his distinction in miraculous power; and having gone, seeing (8) the state of their former existences with the knowledge of the recollection of former lives, and (9) the present distinction of consciousness with the knowledge of the penetration of others* minds to be reached owing to the power of the Divine Eye; (10) with the power of the knowledge of destruction of the cankers, he teaches the Law for the destruction of the cankers owing to being rid of delusion about the way that leads to the destruction of the cankers. Therefore it should be understood that these ten powers were referred to in this sequence. 2020. This in the first place is the commentary on the meaning of the schedule. B. DESCRIPTIVE SECTION (Niddesavara) Monads 2021. Now when the Descriptive Section is begun with the words Paflca vififiänä na hetu-m-eva15 ("the five consciousnesses are only not-root-cause") in accordance with the schedule as set forth, the words na hetu-m-eva ("only not-root-cause") are the description of the rejection of the common cause. Herein, what should be said in the way beginning: "Cause is fourfold, namely, cause as cause (hetuhetu), cause as condition (paccayahetu), first cause (uttamahetu), common cause (sädhäranahetu), is all stated in the commentary on the passage in the Materiality Section beginning: 'All materiality is only not-rootcause' (sabbam rüpam na hetum eva) (see Dhs §595 and Asl 303) ?" 2022. As regards ahetuka-m-eva ("only without root-cause"), etc., the letter "m" should be understood as for the purpose of liaison (sandhi) of the letters; the meaning is "ahetukä eva". So with the remaining phrases. Furthermore, as regards the portions on states beginning with "states which are root-causes, states which are not root-causes" (hetü dhammä na hetü dhammä), the five consciousnesses are neither "states which are root-causes" nor "states which have rootcauses"', [403] but these are solely "not-root-causes" and "without

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root-cause". The meaning should be understood here in this [second] way in respect of all phrases. 2023. The phrase abyäkatam eva ("only indeterminate") is stated withreferencetoresultantindeterminate. 2024. Särammanam eva ("only accompanied by object") is by way of object leant upon. For object (ärammana) is twofold, namely, object as condition (paccayärammana) and object leant upon (olubbhärammana). But in this instance not only is the object leant upon relevant but also the object as condition is permissible too. 2025. The phrase acetasikam eva ("only non-consciousconcomitants") is said with reference to consciousness only among the three non-conscious-concomitants, namely, consciousness, materiality and nibbäna. 2026. No apariyäpannam eva ("only not unincluded'): owing to the state of being included in destinies, included in death, included in the existence of the process of the round ofrebirths;they are included only, not unincluded. 2027. Since they do not lead out from the world, from the process [of existence] they are aniyyänikä (unot outleading"). 2028. Uppannam manovififiänavififieyyam eva ("only to be cognized with arisen mind-consciousness"): in the Materiality Section it is said that: "[All materiality is] arisen, to be cognized by the six consciousnesses" (Dhs §§584; 595), making mind-consciousness, which has past, etc. as its province, to be included in the stream of the five consciousnesses too [and] because of the occurrence of eye, etc. consciousness instigated by only present visible data, etc. But because the eye, etc. consciousnesses, even when present, are not the objects of the eye, etc. consciousnesses but are that of mind-consciousness only, therefore "only to be cognized with mind consciousness" is said. 2029. Aniccam eva ("only impermanent"): they are impermanent only, in the sense of absence after having become. 2030. Jaräbhibhütam eva ("only overcome by old age"): jaräya abhibhütattä jaräbhibhütä eva.16 2031. Uppannavatthukä uppannärammana ("[the five consciousnesses] have an arisen basis and an arisen object") is the rejection of the future; for these do not arise in respect of future bases and objects. 2032. Purejätavatthukä purejätärammanä ("they have a prenascent basis and a prenascent object") is therejectionof co-arising; for they do not arise due to a co-arisen basis or object but themselves being postnascent, they arise inrespectof prenascent bases and objects.

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2033. Ajjhattikavatthukä ("they have an internal basis") is said by way of the internal, in the strict sense of the word (cf. Asl 46); for they arise in the five internal sensitivities (pasada), making them the basis. Bähirärammanä {"and an external object"): they have the external visible data, etc. as object. Herein, a tetrad should be understood, (a) For the five consciousnesses, since they have the sensitivities as their basis, are internal and have an internal basis; (b) mind-consciousness, which makes the materiality of the heart the basis at the time of arising, is internal and has an external basis; (c) the three aggregates associated with the five consciousnesses are external and have an internal basis; [404] (d) the three aggregates associated with mind-consciousness, which make the materiality of the heart the basis at the time of arising, are external and have an external basis. 2034. Asambhinnavatthukä ("they have an unbroken-up basis"): they have a basis which has not ceased; for they do not arise due to a basis which is ceased and past. Asambhinnärammanä ("and an unbroken-up object"): the method is the same. 2035. As regards afiüam cakkhuviöflänassa vatthu ca ärammanafi ca ("the basis and the object of eyeconsciousness are different"), etc., the basis of eye-consciousness is one; its object another; another, those of ear-consciousness, etc. Eyeconsciousness does not arise making any among ear sensitivity, etc. its basis nor any among sounds, etc. its object, even from aeon to aeon; it arises making only eye sensitivity its basis and visible data its object. Thus its basis, its door and its object are fixed; it does not transfer to another basis or door or object. It arises only with a fixed basis, a fixed door and a fixed object. So also with ear-consciousness, etc. 2036. Na afifiamafifiassa gocaravisayam paccanubhonti ("nor do they inter-experience each others' domain and objective field'): here each others* i.e. the eye the ear's or the ear the eye's; the meaning is that they do not inter-experience one another's domain and objective field thus. For if one were to present to the ear faculty a visible datum as object of the kinds beginning with blue by bringing it into contact with it, [saying:] 'First define that, explain what that object is,' the eye-consciousness, without prompting and of its own accord, would say thus: *Here, you blind fool, even if you traverse a hundred years or a thousand years, where will you find anything that can know other than me ? Bring that and present it to eye sensitivity. I shall know whether that object is blue or yellow. That is no other's [objective] field; that is my field only.' So also with the other kinds of consciousness. Thus these do not inter-experience each others' domain and objective field.

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2037. Samannäharantassa ("in one bringing to bear"): in one bringing to bear by means of adverting. 2038. Manasikarontassa ("in one bringing to mind'): in one bringing to mind by means of adverting. For these consciousnesses only arise by means of adverting at the time of bringing to bear, at the time of bringing to mind. 2039. Na abbokinnä ("not consecutive"): they do not arise consequent upon, next to, another consciousness. By this their proximity (anantarata) is rejected. 2040. Na apubbam acarimam ("not neither before nor aftef): by this the co-arising of all is rejected. [405] 2041. Na afifiamafifiassa samanantarä ("not next to each other"): by this their contiguity (samanantarata) is rejected. 2042. The four beginning with ävaftanä vä ("or interruption") are just names for adverting (ävajjanä). For that is interruption (ävattanä) because of the interruption of the life continuum. Abhogo ("inclination") is because of the inclining (äbhujana) ofthat; samannähära ("bringing to bear") is because of the bringing to bear (samannäharana) of visible data, etc.; and manasikira ("bringing to mind") is said because of the bringing to mind of these too. Thus here in brief, the ability of the five consciousnesses to stand in the place of adverting and perform the function of adverting is rejected. 2043. Na kiflci dhammam pa{ivijänäti ("he does not recognize any state [with the five consciousnesses]"): he does not recognize even one profitable or unprofitable state described thus: "States are preceded by mind" (Dh 1). Afifiatra abhinipätamattä ("except for mere impact"): leaving aside the mere impact of visible data, etc. This is what is said: even a very wise man, except a visible datum, etc. that has come into focus, does not recognize with the five consciousnesses even one other state among the profitable and unprofitable. But here eye-consciousness is mere seeing only; earconsciousness, etc. are mere hearing, smelling, tasting and touching only. But they have no other recognition of the profitable, etc. which is apart from the mere seeing, etc. 2044. Manodhätuyä pi ("also with the mind element"): with the acceptance (sampaticchana) mind element. Here pi ("also") has the meaning of an abbreviation. Therefore the meaning here should be regarded thus: also with the mind element and likewise with the mindconsciousness elements that follow that i.e. with all the consciousnesses belonging to the five doors he does notrecognizeeven a single profitable or unprofitable state.

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2045. As regards na kifici iriyäpatham kappcti Che does not choose any posture"), the method is the same. For he does not choose any posture among those beginning with walking with the consciousnesses belonging to the five doors. 2046. Na kiyakammam na vacikammam patjhapeti Che does not put forth any bodily action or verbal action"); na kusaläkusalam dhammam samädiyati Che does not undertake any profitable or unprofitable state"); na samäpajjati Che does not attain") concentration whether mundane or supramundane; na vutthäti Che does not emerge") from concentration whether mundane or supramundane; na cavati Che does not pass away") from an existence; na uppajjati Che does not reappear") in a next existence; for all these functions beginning with the recognition of profitable and unprofitable states and ending with passing away come about through the consciousness belonging to the mind door only, not through that belonging to the five doors. Thus the consciousnesses of the cognitive series (ylthi) together with their impulsions are rejected as far as concerns the performance of all these functions. 2047. And [406] as they have not these functions, so also those of entry into certainty (niyämokkama), etc. For one does not enter into certainty of wrongness with impulsions belonging to the five doors, nor into certainty of lightness; nor does this impulsion impel on being instigated by a personal name or clan name, nor by a concept such as a kasina, nor does it occur through insight which has the characteristics as object, nor through the strong insight which leads to emergence, nor instigated by fine-material or immaterial states, nor nibbäna, nor does discrimination knowledge arise through it, nor knowledge of the supernormal achievements {abhififläfiäna), nor knowledge of the disciple's perfections, nor knowledge of pacceka-buddhahood, nor omniscient knowledge. But all this sort is found in mind-door impulsion only. 2048. Na supati na patibujjhati na supinam passati Che does not dream or wake or see dreams") and with every kind of five-door consciousness he does not fall asleep, nor sleep, nor wake up, nor see any dreams; thus in these three instances the consciousness of the cognitive series together with impulsion is rejected. 2049. For while one is sleeping, when a lamp lit with a big wick is brought near his eye, eye-door advertence does not interrupt the life continuum first, but mind-door advertence only interrupts it; then impulsion having impelled, it falls back into the life continuum. In the second turn, eye-door advertence interrupts the life continuum. After

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that, eye consciousness, etc. ending in impulsion occur. Next to that the life continuum occurs. In the third turn, when the life continuum is interrupted by mind-door advertence, mind-door impulsion impels. By means of that consciousness17 he knows: 'What is this light in this place ?' 2050. Likewise when music is played near the ear of one who is sleeping, when pleasant-smelling or bad-smelling flowers are brought near his nose, when ghee or molasses are put into his mouth, when a slap on the back is given with the hand, ear-door advertence, etc. do not interrupt the life continuum first but mind-door advertence only interrupts it. Then, impulsion having impelled, it falls back into the life continuum. In the second turn ear-door advertence, etc. interrupt the life continuum. After that, ear-, nose-, tongue- or body-consciousness occur ending in impulsion. Next to that the life continuum occurs. In the third turn, when the life continuum is interrupted by mind door advertence, mind-door impulsion impels. Knowing by means of that consciousness, he becomes one who says: 'What is this sound in this place ? Sound of conch or sound of a drum V or: 'What is this perfume in this place ? Root-perfume or heartwood perfume ?' [407] or: 'What is this taste put into my mouth ? Ghee or molasses V or: 'By whom have I been slapped on the back ? This slap was very hard.' Thus he wakes up with mind-door impulsion only, not with five-door; he sees a dream with that only, not with five-door. 2051. But one who sees a dream sees it owing to four reasons, namely: (1) owing to a disturbance of the elements (dhätukkhobha), or (2) owing to what was experienced previously (anubhütapubba), or (3) owing to provision by deities (devatopasamhära), or (4) owing to a portent ipubbanimittd). 2052. Herein, (1) one whose elements are disturbed through being joined with some condition which causes a disturbance of the bile, etc. sees a dream owing to a disturbance of the elements. And doing so he sees the dream in various forms; it is like falling from a mountain, like going through space, like being chased by wild beasts, deer, elephants, robbers, etc. (2) One who sees it owing to what was experienced previously sees an object previously experienced. (3) To one who sees it owing to provision by deities, deities wishing him well or wishing him ill, provide many kinds of objects for good or for ill. He sees those objects through the power of those deities. (4) One who sees it owing to a portent sees the dream as the portent of some good or ill seeking to arise due to merit or demerit, like the Bodhisatta's mother the omen of having a son (see MA iv 175), like the Bodhisatta the five great dreams

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(see A iii 240 and commentary; VinA 520), like the King of Kosala the sixteen dreams (J i 334 ff.). 2053. Herein, any dream he sees owing to a disturbance of the elements and owing to what was experienced previously is not true. Any he sees owing to provision by deities may be either true or false. For angry deities wishing to destroy him by [some] means (upäyä) show it disguised. 2054. Herein, this is the story. In Rohana, it seems, in the Great Näga Monastery (Nägamahävihära), a senior elder had an ironwood tree felled without asking permission of the Order of Bhikkhus. The deity who lived in the tree was angry with the Elder, and having first allured him,18 afterwards announced in a dream that: 'In seven days hence the king who supports you will die.' The Elder accepted the statement and related it to the king's concubines. They set up a loud scream with one voice. The king asked: 'What is that ?' They told him: 'The Elder has said so and so.' The king had the days counted. When seven days had passed, he grew angry and had the Elder's hands and feet cut off. 2055. But any he sees owing to a portent is entirely true only. [408] The stopping of dreams comes about owing to the stopping of contact with these four root causes. But only trainers and ordinary men see these four kinds of dreams owing to non-abandonment of the perversions. Non-trainers do not see them owing to the abandonment of the perversions. 2056. But how, when he sees them, does he do so asleep or waking, or neither asleep nor waking ? And how [is this] here ? For if in the first place he sees it when asleep, there is conflict with the Abhidhamma. For he sleeps with the life continuum consciousness, and that does not have the sign of visible data, etc. as object nor does it become associated with greed, etc.; but such consciousnesses arise in one seeing a dream. Then, [on the one hand, if] he sees it waking, there is conflict with the Vinaya. For what he sees waking he sees with normal (samvohärika) consciousness; and when a transgression is committed with normal consciousness there is no absence of an offence. But when a transgression is committed by one seeing a dream, there is entire absence of an offence. Then he sees it while neither asleep nor waking. He does not see [properly].19 'This being so, absence of dream is implied.' 'But there is no [such] absence [here].' 'Why ?' 'Because he sees it when overcome by "ape's drowsing" (kapimiddha). For this is said: 'Overcome by ape's drowsing, Majesty, he sees a dream' (Mil 300). "Overcome by ape's drowsing" means sleeping20 with monkey sleep (makkataniddä)\ for just as a monkey's sleep is easily broken, one who is sleeping with sleep which is easily broken because of being

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interspersed again and again with profitable, etc. consciousness, and in the occurrence of which there is dipping again and again into the life continuum, sees dreams. Hence this dream is either profitable or unprofitable or indeterminate.' 2057. Herein, in one doing in a dream [such things as] paying homage at shrines, listening to the Law, preaching the Law, etc., it is profitable; in one doing [such things as] killing of living things, it is unprofitable; when free from either extreme, at the moment of advertence and registration it is indeterminate. It should be understood in this way.21 At the time of saying: 'It was as though seen by me, heard by me in a dream,' it is indeterminate only.22 2058. But how, then does profitable and unprofitable kamma done in a dream have result or no result ? It has result. But owing to weakness it cannot bring about rebirth linking. But when rebirth linking has been given by other kamma, it may be experienced during the course [of an existence]. 2059. Evam yäthävakavatthuvibhävanä paflfiä ("the exact explanation of the basis in this way is understanding'*): the meaning (attha) of not-root-cause in the five consciousnesses is the exact meaning; [409] it explains that exact meaning is the "exact explanation of the basis". Likewise the meaning of without root-cause ... , the meaning of being overcome-by-old-age ... , the meaning of not-seeing-a-dream ... , in the five consciousnesses is the exact meaning; it explains that exact meaning is the "exact explanation of the basis". So what was set down above in the schedule as "the exact explanation of the basis is understanding" should be understood as "the exact explanation of the basis in this way is understanding". By its means23 evam ekavidhena fiänavatthu ("in this way is the basis of knowledge in one kind') [means:] in this way is the reckoning of knowledge by each part; or the dividing up of knowledge according to a single aspect. Dyads 2060. In the description of the basis of knowledge in two kinds, catüsu bhümisu kusale ("in the profitable in the four planes") is trainers' and ordinary men's profitable understanding of the four planes. "Among the five kinds of meaning (attha) stated in [the commentary to] the Classification of the Discriminations (Patisambhidävibhanga) (see above, §1944) it causes the birth of, produces, makes to occur the meaning called result which in each case is included in its own plane" is atthajäpikä ("meaning-

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producing9'). Arahato abhififiam uppädentassa samäpattim uppädentassa kriyäbyäkatä ("functional indeterminate [understanding] in the Arahat who is arousing direct knowledge1* and who is arousing attainment") is functional understanding belonging to the sense sphere on the occasion of preliminary work for both direct knowledge and attainment. For that is called "meaning-producing understanding" since it causes the birth of, produces, makes to occur the meaning called functional divided up into direct knowledge and attainment. 2061. But the following is another commentary method not in the Pali. For the previous sense-sphere functional which becomes a condition through proximity, etc. for the subsequent sense-sphere functional also causes that functional meaning to be born, thus it is called "meaningproducing understanding". So also in the case of the fine-material sphere and the immaterial sphere. 2062. In the description of the second phrase, catüsu bhümisu vipäke ("in resultant in the four planes"), sense-sphere resultant understanding remains after causing the birth of sense-sphere resultant meaning through the condition of conascence, etc., thus it has jäpitatthä ("produced meaning"). So also in the case of the fine-material [410] and immaterial spheres. Or all these are "produced meanings" since they are each caused to be born, produced, made to occur by means of their own actions and are themselves become meanings. 2063. So also in the case of functional understanding stated as arahato uppannäya abhififiäya samäpattiyä ("w the Arahat direct knowledge which has arisen and attainment which has arisen"). 2064. But the following is another commentary method not in the Pali. For sense-sphere functional understanding remains after causing the birth of the meaning called sense-sphere functional by means of conascence, etc., thus it is "produced meaning". So also in the case of the fine-material and immaterial spheres. Or all these are "produced meanings" since they are each caused to be born, produced, made to occur by means of their own actions and are themselves become meanings. 2065. The rest here is all clear owing to its having been explained in the Dhammasangaha Commentary. Triads 2066. In the description of the basis of knowledge in three kinds as to yogavihitesu ("[in the spheres of work] invented by

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ingenuity"), it is understanding that is called "ingenuity" (yoga); "[in the spheres of work] invented by understanding, disposed by understanding" is the meaning. Kammäyatanesu ("in the spheres of work"): here it is the work itself which is the spheres of work. Or alternatively it is the work and the sphere (base or extent) of livelihood, etc. that is the sphere of work. So also in the case of sippäyatanesu ("m the spheres of craft"). 2067. Herein, work (kamma) is of two kinds, inferior and superior. Herein, "inferior" is what the work of carpentry or the work of a remover of [dead] flowers, etc. are called; "superior" is what farming or trade or cattle-herding, etc. are called. And crafts are of two kinds, inferior and superior. Herein, "inferior" is what the crafts of basketmakers, weavers, potters, leather-workers and laundering, etc. are called; "superior" is what the crafts of reckoning, counting and writing, etc. are called. 2068. Lore itself is vijjäthäna ("sorts of science"); only that which isrightfulis included, like snake-circle protection (näga-mandalaparittä)25 or like spells [performed] by blowing "phu" (with the mouth) (phU'dhamanaka-manta).26 But the medical sciences like eye treatment, surgery, etc. are not included since they come within the sphere of craft thus: 'I wish to train in the teacher's craft.' 2069. Herein, one who is wise, for the purpose of people's comfort, invents of his own accord houses, mansions, vehicles, ships, etc. For, [thinking:] 'These people suffer without a place to dwell in,' and, deciding to do good, he invents houses of the long, four-cornered, etc. kinds; for the purpose of warding off cold and heat he builds mansions of one or two or more floors. When there are no vehicles, [thinking:] 'Travel is painful,' he invents carriages, carts, chariots, etc. When there are no ships, [thinking:] 'There is no traffic on the sea, etc.,' he invents various kinds of ships. And all this he has not seen being done by others, nor learnt from what is made, [411] nor listened to people talking; but he does it of his own accord by thinking it out. For what is done by the wise of their own accord is like what is done by others after learning. This firstly is the method for "inferior woik". 2070. And as regards "superior work", when there is no ploughing work, [thinking:] 'People's livelihood does not progress,' a wise man, for the purpose of people's comfort, invents ploughman's tools such as yoke, share and so on. Likewise he invents the various kinds of trading work and cattle-keeping. And all this he has not seen being done by others, nor learnt from what is made, nor listened to people talking; but he does it of his own accord by thinking it out. For what is done by the

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wise of their own accord is like what is done by others after learning. This is the method for "superior work". 2071. And in the case of the twofold sphere of craft, a wise man, for the purpose of people's comfort, invents the inferior crafts beginning with basket-workers' craft, and the reckoning called counting on the hand, and the counting called unbroken (acchinnaka) and writing with its vowels and consonants.27 And all this he has not seen being done by others ... [as above] ... like what is done by others after learning. This is the method in the case of the sphere of craft. 2072. But some wise man invents rightful sorts of science such as the snake-circle spell, etc. for the purpose of protecting people from the attacks of non-humans, creeping things, etc. He has not seen these being made by others, nor learnt from what is made ... [as above] ... like what is done by others after learning. 2073. Kammassakatam vä ("ownership of kamma"): the knowledge of understanding thus: "This kamma is owned by beings; that one is not owned". 2074. Saccänulomikam vä ("or what is in conformity with truth"): insight knowledge. For that is called "in conformity with truth" owing to conformity with the Four Truths. Now in order to show the way it occurs, rüpam aniccan ti vä ("as 'materiality is impermanent'"), etc. is said. And here only the characteristic of impermanence has been handed down, not the characteristic of suffering and the characteristic of no-self; but as to meaning, they should be regarded as having been handed down too. For "what is impermanent is painful, what is painful is no-self (S iv 1). 2075. Yam cvarüpam ("such"): the nature described above thus. Anulomikam khantim ("conformable acceptance") and so on are all synonyms for understanding. For that is in conformity since it conforms by showing non-opposition to the five reasons for the aforesaid sphere of work and so on. [412] Likewise, it is in conformity since it conforms with behaviour beneficial to beings, it conforms to the Truth of the Path and it conforms owing to conforming to the highest meaning, nibbäna. And it accepts (khamati), bears, is able to see all these reasons, thus it is acceptance (khanti). "It sees" is difthi ("view"). "It chooses" is ruci ("choice"). "It perceives with the senses" is muti ("sensing").2* "It observes" is pekkho ("observance"). And all these things (dhamma) beginning with spheres of work incline to (khamanti) study (nijjhäna); and in particular, the things (dhamma) called the five aggregates on being studied (nijjhäyamänä) again and again in accordance with impermanence,

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suffering and no-self, accept (khamanti) that study (nijjhäna); thus it is dhammanijjhänakhanti {"acceptance of study things"). 2076. Parato asutvä pa{ililabhati {"he obtains without hearing from another"): he obtains by thinking out himself only, without hearing another's words of instruction. Ay am vuccati ("this is called") i.e. this is called understanding made byratiocination.But this [understanding] does not arise in just anyone; it arises only in very wellknown great beings. And herein, the knowledge in conformity with truth arises only in the two kinds of Bodhisatta.29 The remaining understanding arises in all those of great understanding who have fulfilled the perfections; it should be understood in this way. 2077. Parato sutvä pafilabhati ("he obtains by hearing from another"): here all that has been obtained by seeing spheres of work being done by another or having been done, and by hearing anybody's words being spoken, and by learning under a teacher, should be understood as "obtained by hearing from another". 2078. Samäpannassa ("of one who has attained"): the meaning is, the understanding which occurs during an attainment in one who is possessed of an attainment is bhävanämayä pafifiä ("understanding made by development"). 2079. Dänam ärabbha ("instigated by giving"): due to giving; having the volition of giving as its condition is the meaning. Dänam adhigaccha30 ("owing to giving"): [the understanding of] one who is coming to (adhigacchantassa) [a gift]; of one who is arriving at (päpunantassa)y is the meaning. Yä uppajjati ("which arises"): that understanding which arises associated in this way with the volition of giving, this is called "understanding made by giving (dänamayäpahf\Sf\ But that has three forms, namely, prior volition, volition of relinquishing and subsequent volition [413] according as it arises in one who thinks: *I shall give a gift,' in one giving a gift or in one reviewing having given a gift. 2080. Silam ärabbha silädhigaccha ("instigated by virtuous conduct, owing to virtuous conduct"): here also only that which is associated with the volition of virtuous conduct is intended by "understanding made by virtuous conduct (sllamayäpaMä)". That also has three forms, namely, prior volition, volition of relinquishing and subsequent volition according as it arises in one who thinks: "I shall fulfil virtuous conduct,' in one fulfilling [it] and in one reviewing having fulfilled virtuous conduct. Bhävanämayä ("made by development") is as aforesaid. 2081. As regards adhisilapafifiä ("understanding of the higher virtuous conduct") and so on, these should be understood to be

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two kinds of virtuous conduct, etc., namely, virtuous conduct (slla) and higher virtue (adhisila), consciousness (citta) and higher consciousness (adhicitta), understanding (pahha) and higher understanding (adhipaflM). 2082. Herein, though being included in this text, "whether the Tathagatas arise or not, there remains that element of the relationship of states, of the certainty of states" (S ii 25), the five precepts of virtuous conduct and the ten precepts of virtuous conduct are called "virtuous conduct". For that comes to be both when Tathagatas have arisen and when they have not. When they have not arisen, who makes these [precepts] known ? Ascetics and wanderers, Omniscient Bodhisattas and Wheel-Turning Monarchs make them known. When a Fully Enlightened One has arisen, the Order of Bhikkhus, the Order of Bhikkhunis, lay devotees and women devotees make them known. But the virtuous conduct of Pätimokkha restraint exceeds all [other kinds of] virtuous conduct and arises only when a Tathagata has arisen, not when one has not arisen; and only the Omniscient Enlightened Ones make it known. For making it known thus: 'In respect of this basis, this is the transgression' is not the field of others, is the field of the Enlightened Ones only, the power of the Enlightened Ones. So because Pätimokkha restraint is the higher virtue, therefore pätimokkhasamvaram samvarantassa31 ("w one who is restraining with the Pätimokkha restraint") and so on is said in order to show that understanding of the higher virtue. 2083. But through being included in the above-mentioned text too, the eight attainments which are based on the process [of existence] are called "consciousness" (citta). For these come to be both when Tathagatas have arisen and when they have not. When they have not, who makes these [attainments] known ? Ascetics and wanderers, Bodhisattas and Wheel-Turning Monarchs make them known. When a Blessed One has arisen, bhikkhus, etc. who seek distinction in existence produce them too. But the eight attainments when made the basis for insight exceed all [other kinds of] consciousness. They arise only when a Tathagata has arisen, not when one has not. And they are made known only by Omniscient Enlightened Ones. [414] So because the consciousness of the eight attainments is the higher consciousness, therefore rüpävacarärüpävacara-samäpattim samäpajjantassa ("of one who enters upon the attainment of the fine-material sphere and the immaterial sphere") is said in order to show the understanding of die higher consciousness. 2084. But through being included in the above-mentioned text too, knowledge of ownership of kamma is called understanding (pafiüä). For

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that comes to be both when Tathagatas have arisen and when they have not. When one has not arisen, it arises through the giving of Veläma, the giving of Vessantara and so on. When one has arisen, there is no measure of those who undertake great giving (mahädäna) by means of that knowledge. But the understanding of the paths and fruitions exceeds all [other kinds of] understanding. They occur widely only when a Tathagata has arisen, not when one has not. So because the understanding of the path is the higher understanding, therefore catusu maggesu ("regarding the four paths") and so on is said in order to show understanding as extreme understanding.32 2085. Herein, upon which of these six portions, namely, "virtuous conduct, higher virtue, consciousness, higher consciousness, understanding and higher understanding", is insight understanding dependent ? It is dependent on higher understanding. Therefore just as, compared to an undersized umbrella or flag, an extra-sized one is called a super-umbrella (atichatta)y a super-flag (atidhaja), so, compared to the five kinds of virtuous conduct (precept) and the ten kinds of virtuous conduct, this Pätimokkha virtuous conduct is called higher virtue, and compared to the eight attainments based on the process [of existence], the eight attainments made the basis for insight are called the higher consciousness, and, compared to understanding of ownership of kamma, insight understanding and path understanding and fruition understanding are called the higher understanding. It should be understood in this way. 2086. In the description of ä y a k o s a l l a ("skill in improvement") and so on, because äya ("improvement") is increase and is twofold as the diminution of harm and the arousing of benefit, and apäya (? detriment") is decrease and is twofold as the diminution of benefit and the arousing of harm, therefore ime dhamme manasikaroto ("in one bringing these things to mind') and so on is said in order to show that. Idam vuccati ("this is called"): that which is understanding concerning the non-arising and abandoning of these unprofitable states and the arousing and maintaining of these profitable (kusala) states is called "skill in improvement"; but that which is understanding concerning the non-arising and cessation of profitable states and the arousing and maintenance of unprofitable states is called "skill in detriment". 2087. Let skill in improvement in the first place be understanding; how does skill in detriment come to be called understanding ? It is only one possessed of understanding who understands that: 'In me thus bringing to mind, unarisen profitable states do not arise and those which have arisen cease; unarisen unprofitable states arise and those which have

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arisen increase.' Knowing thus, he does not allow unarisen unprofitable states to arise and he abandons those which have arisen; he arouses unarisen unprofitable states and he brings those that have arisen to perfection through development. In this way it should be understood that skill in detriment is understanding too. 2088. Sabbä pi tatr'upäyä pafifiä upäyakosallam ("and all understanding of the means to that is skill in means"): but this should be understood as knowing the immediate action for the purpose of remedying a sudden need or a danger when it has arisen. 2089. The rest is clear in meaning throughout. Tetrads 2090. In the description of the basis of knowledge in four kinds as regards atthi dinnam ("there is [use in] giving") and so on, the meaning should be understood in this way: "There is fruit from a requisite given". Idam vuccati ("this is called"): the meaning is: that kind of knowledge which knows "this kamma is one's own, this is not one's own" is called "knowledge of ownership of kamma". 2091. Herein, the three kinds of bodily bad conduct, the four kinds of verbal bad conduct and the three kinds of mental bad conduct are not called one's kamma. The ten kinds of good conduct in the three doors is called one's own (saka) kamma. Whether it is of oneself (attana) or of another, all unprofitable is not called one's own (saka) kamma. Why not ? Because it destroys benefit (attha) and promotes harm. Whether it is of oneself or of another, all profitable is called one's own. Why ? Because it destroys harm and promotes good.33 2092. When there is this knowledge of ownership of kamma capable of knowing in this way, there is no limit to the number of those who, by knowing it, by giving many gifts, by fulfilling virtue and undertaking the uposatha, experience happiness after happiness, success after success and reach nibbäna. For just as a rich man who has loaded ghee, honey, molasses, etc. and salt, sesamum, rice, etc. onto five hundred carts and is travelling on a desert road does not [have to] think and worry when a need arises because he has taken all necessities and so he easily reaches the goal of safety — so indeed, when there is this knowledge of ownership of kamma capable of knowing in this way, there is no limit to the number of those who, by knowing it, by giving many gifts, by fulfilling virtue and undertaking the uposatha, experience happiness after happiness, success after success and reach nibbäna.

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2093. Thapctvä saccänulomikam fiänam {"excepting knowledge in conformity with Truth"): the meaning is: excepting the insight knowledge which has got the name "knowledge in conformity with Truth" because of conformity with the Truth of the Path and with the Truth of the highest meaning (paramattha), all other profitable understanding subject to cankers is "knowledge of ownership of kamma". 2094. Maggasamangissa fiänam dukkhe p'etam fiänam ("the knowledge of one possessed of the path is knowledge of suffering"): here [416] path knowledge alone is taken in four instances owing to single penetration of the four truths. 2095. Dhamme fiänam ("knowledge of the Law"): here firstly, while understanding of the path may be "knowledge of the Law" owing to single penetration of the four Truths, how is understanding of fruition called "knowledge of the Law" ? Through the Truth of Cessation. For this understanding is of two kinds: it should be understood as "knowledge of the Law" owing to [its] occurring as function (kiccato) and as object (ärammanato) in respect of non-reliance on another, of personal experience of benefit and of the Law of the Noble Truths. 2096. So iminä dhammena ("he, by this Law"): here path knowledge is called "Law" by a common usage for its resort because its resort (gocara) is the Law. Or the instrumental case is [used] in the accusative sense and the meaning is "by what has known this Law". What is said is: "by the path knowledge existing after knowing the Law of the Four Truths". 2097. Ditthena ("seen"): the meaning is: "Existing after seeing the Law with vision". Pattena preached?'): which has reached the Law because of existing after reaching the four Truths. Viditena Ccomprehended"): the four Truths are comprehended, made clear by path knowledge, therefore that Law is called "comprehended"; by that Law which is comprehended. P a r i y o g ä l h e n a ("penetrated"): existing after penetrating the Law of the four Truths. 2098. Nayam neti ("he draws a conclusion"; lit. "he leads a leading"): regarding the past and the future he leads, carries, sends a conclusion (leading). Therefore this is not the function of path knowledge; it is the function of reviewing knowledge. Therefore by the Master path knowledge itself is made as if drawing a conclusion regarding the past and the future. Why ? Because the path is the root [cause], since one who has developed the path has reviewing. Therefore the Master made path knowledge itself as if drawing a conclusion. Furthermore, the meaning of this should be regarded as the following: by the path

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knowledge with the four Truths as its resort which has been attained by him, and which has become the reason he draws the conclusion called reviewing knowledge regarding the past and the future. 2099. Now in order to show the way in which he draws that conclusion he said ye hi keci atit[änägat]am addhänam ("for whatever [recluses or brahmans] in the past") and so on. Herein, abbhaflflamsu {"knew directly") [means] knew, penetrated. Imam ycva ("this same"): that which they directly knew as suffering in the past, and that which they will directly know in the future. And this is not exactly that; but it is stated thus in the sense of resemblance. For in the past they penetrated only the aggregates of the three planes, excluding craving, as the Truth of Suffering; only craving [417] as the Origin of Suffering; only nibbäna as the Cessation of Suffering; and they penetrated only the Noble Path as the Truth of the Path. And in the future so also they will penetrate. And now also they penetrate. Thus imam yeva ("this same") is said in the sense of resemblance. Idam vuccati anvaye fiänam ("this is called inferential knowledge"): this is called consequential knowledge, concluding knowledge, knowledge of reasons (kärana). 2100. Paricchedaflänam ("knowledge of delimitation") : knowledge of delimitation of consciousness. Parasattanam ("of other beings"): of the remaining beings excluding oneself. The other is a synonym for that. Cetaso ceto paricca pajänäti ("having encompassed minds with his mind, he understands"): having with his own mind delimited their minds as accompanied by greed and so on, he understands [them] as of various kinds. What should be said about sarägam vä ("the greedy") and so on has already been said above in [the commentary to] the Classification of the Foundations of Mindfulness (see §§1231-40). But there is this difference, namely, that anuttaram vä cittam ("or the unsurpassed mind") and vimuttam vä cittam ("or the liberated mind") are allowable here as supramundane also. And a mind that is not concerned with insight is also an object (visaya) of the knowledge. 2101. Avasesä pafifiä ("the remaining kinds of understanding"): except for the three kinds of understanding beginning with knowledge of the Law (dhamme Mna\ all the remaining kinds of understanding, because they are agreed (sammatatta) as knowledge, are called sammutifiäna (conventional knowledge). But here the word meaning is that knowledge concerning convention (sammutimhi Mnam) is conventional knowledge. 2102. Kämävacarakusale pafifiä ("understanding concerning the profitable of the sense sphere"): since this solely

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accumulates death and rebirth-linking in the round [of rebirths], it is therefore called äcayäya no apacayäya {"for accumulation, not for dispersal"). But the supramundane understanding of the path, since it does not accumulate death and rebirth-linking, is therefore called apacayäya no äcayäya {'for dispersal, not for accumulation"). Understanding of the fine-material sphere and the immaterial sphere accumulates death and rebirth-linking, and by suppression disperses the defilements and states rooted in the defilements, therefore it is called äcayäya c'eva apacayäya ca {"both for accumulation and for dispersal"). The rest neither accumulate nor disperse death and rebirth-linking, therefore they are called iTeva äcayäya no apacäya {"neither for accumulation nor for dispersal!'). 2103. Na ca abhififiäyo pativijjhati {"and does not penetrate the kinds of supernormal achievement"): this is said with reference to understanding of the first jhäna; for because it has to be reached by means of seclusion from sense desire, his understanding leads to revulsion from the defilements. And on account of that, he is without greed in respect of the sense desires. But owing to the state of its being the basis for the kinds of supernormal achievement not having been reached, it neither penetrates the five kinds of supernormal achievement nor, owing to its having the sign as its object, the Truths. Thus this understanding is for revulsion, not for penetration. 2104. [418] Sveva {"that same"): he who remains after reaching the first jhäna. Kämesu vitarägo samäno {"being without greed for the sense desires"): he is without greed through sense desires which are likewise suppressed. Abhififiäyo pativijjhati {"penetrates the kinds of supernormal achievement"): penetrates the five kinds of supernormal achievement. This is said with reference to the understanding of the fourth jhäna. For understanding of the fourth jhäna penetrates the five kinds of supernormal achievement through the state of being the basis for the kinds of supernormal achievement; it also penetrates [them] because of reaching the state of the kinds of supernormal achievement; therefore it is for penetration. But it is not for revulsion owing to revulsion from the defilements [already having taken place] through the first jhäna. But to which part does the understanding of the second and third jhänas belong ? According to joy {somanassa) it belongs to the first jhäna; according to absence of applied thought it belongs to the fourth jhäna. Thus it should be made to depend on either the first jhäna or the fourth jhäna. 2105. Nibbidäya c'eva pativedhäya ca {"both for revulsion and for penetration"): understanding of the path because of complete revulsion from the process [of existence] is for revulsion, and

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because of penetrating the sixth kind of supernormal achievement it is for penetration. 2106. As regards pathamajhänassa läbhi ti ("an obtainer of the first jhäna") and so on, perceptions and bringings to mind which are accompanied by sense desire34 are present in and stir and provoke this person who is an obtainer of unfamiliar first jhäna, when he has emerged from it. His understanding of the first jhäna diminishes, disappears through the perceptions and bringings to mind which have entered into the sense desire; that is why it is called hänabhägini ("partaking of diminution''). 2107. Tadanudhammatä ("suitable thereto"): whose nature is in conformity therewith. Sati santitthati ("mindfulness is stationary"): this is said with reference to wrong mindfulness,35 not right mindfulness. For when the sense of attraction (nikanti) of a kind whose nature is suitable to the first jhäna arises in someone, having seen the first jhäna as peaceful and sublime, it takes satisfaction and finds delight; owing to his sense of attraction the understanding of the first jhäna neither diminishes nor increases; it belongs to the stationary [type] (thitikotthäsika). Hence it is called thitibhägini pafifiä ^understanding partaking of stationariness"). 2108. Avitakkasahagatä {^accompanied by absence of applied thought"): [understanding] accompanied by absence of applied thought by way of object owing to bringing to mind the second jhäna which is without applied thought as peaceful and sublime. Samudäcaranti ("are present in"): they provoke and stir for the purpose of attaining the second jhäna one who has emerged from familiar first jhäna. That understanding of the first jhäna through perception and bringing to mind which enter into the second jhäna which is above it is called visesabhägini ("partaking of distinction") because it is the reason for the arising of the second jhäna which is the distinction. 2109. Nibbidäsahagatä ("accompanied by revulsion"): [419] accompanied by the insight knowledge called revulsion [they are present in] that same obtainer of first jhäna who has emerged from jhäna.36 For when the jhäna factors occur, insight knowledge feels revulsion and is dissatisfied; that is why it is called revulsion. 2110. Samudäcaranti ("are present in"): they stir and provoke for the purpose of realizing nibbäna. Virägüpasamhitä ("directed towards fading away"): directed towards nibbäna called fading away. For because of its occurring thus: "It is possible by this path to realize fading away, nibbäna", insight knowledge is called "directed towards fading away". And the perception and bringing to mind associated with that are also called "directed towards fading away". His understanding of the first

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jhäna by means of the perception and bringing to mind is called nibbedhabhägini ("partaking of penetration") being the footing for the penetration of the Noble Path. In this way the understanding of the first jhäna only is expounded in four instances. As regards the understanding of the second jhäna and so on, the meaning should be understood by this same method. 2111. Kicchena kasirena samädhim uppädentassa Cf or one arousing concentration with trouble and with difficulty"): of one who is arousing supramundane concentration in the prior stage at the time of approach , who has come [to it] by suppressing the defilements with trouble, with difficulty, with prompting and with effort, being harrassed. 2112. Dandham tarn thänam abhijänantassa ("and directly knowing that instance slowly"): for one directly knowing, penetrating, slowly, gradually, that instance called supramundane concentration by dwelling long in the abiding in insight (vipassanäpariväsa) when the defilements have been suppressed; for one reaching is the meaning. Ayam vuccati ("this is called'): this is so called. Because of the painfulness of the way in suppressing the defilements, and because of the slowness of understanding in the abiding in insight, the understanding arisen in a single conscious moment at the time of the path is, by way of approach, called dukkhapatipadä dandhäbhiüflä ("of painful practice and slow direct knowledge"). And as regards the three expressions that follow, the meaning should be understood according to this same method. 2113. Samädhissa na nikämaläbhissa ("of one who is not an obtainer at will of concentration"): one who is not an obtainer at will of concentration is called one who is not an obtainer of it at will, whose concentration is not a condition for endeavour for the purpose of higher and higher attainments. The meaning is: of the obtainer of unfamiliar37 jhäna. 2114. Ärammanam thokam pharantassa ("and who pervades a little object"): of one who, after doing the preliminary work on a small object the size of a cup or a saucer and reaching absorption in that, pervades that unincreased little object, is the meaning. So also with the remaining expressions. For as the opposite of one who is not an obtainer at will, an obtainer of familiar jhäna is here called an obtainer at will (nikämaläbhi)\ and as the opposite of an unincreased object, an increased object is called abundant (vipula). The rest is similar to that. 2115. [420] Jarämarane p'etam fiänam ("this is knowledge about old age and death"): this is stated with reference to the single penetration of the four Truths after making nibbäna the object.

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But jarämaranam ärabbha {"instigated by old age and death") and so on are stated as the defining of the Truths in the prior stage at the time of occurrence instigated by each individual item (vatthu). 2116. The rest is clear throughout. Pentads. 2117. In the description of the basis of knowledge as of five kinds, as regards pitipharanatä {"pervasion with rapture") and so on, since it arises pervading with rapture, the understanding in two jhänas is called pitipharanatä {"pervasion with rapture"). Since it arises pervading with happiness, the understanding in three jhänas is called sukhapharanatä {"pervasion with happiness"). Since it arises pervading others* minds, the understanding of penetration of others' minds is called cetopharanatä {"pervasion of minds"). Since it arises in pervasion with light, the understanding of the divine eye is called älokapharanatä {"pervasion with light"). Reviewing knowledge is called paccavekkhanänimittam {"the sign of reviewing"). Hence it is said dvisu jhänesu paflfiä pitipharanatä {"the understanding in two jhänas is pervasion of rapture") and so on. 2118. And herein, pervasion of rapture and pervasion of happiness are like the two feet,38 pervasion of minds and pervasion of light are like the two hands, the jhäna which is the basis for the kinds of direct knowledge is like the central body, the sign of reviewing is like the head. So the Blessed One has shown the five-limbed concentration by endowing it with the various limbs like a man. Ayam paflcangiko sammäsamädhi ("this is the five-limbed [= fivefold] Right Concentration"): he has expounded basic jhäna concentration thus: 'This is Right Concentration joined to five limbs [= factors] resembling the hands, feet and head.' 2119. As regards ayam samädhi paccuppannasukho c'cva {"this concentration is both present happiness") and so on, it is the concentration of the fruition of Arahatship that is intended. For because of its happiness every moment there is absorption, it is present happiness. Because each previous one is the condition for each subsequent happiness of concentration, it has a happy result in the future. It originates the peaceful, subtle fruition consciousness which is sweet and sublime. Due to the tangible datum which is a pleasant impression which extends throughout the body, there arises for one who has emerged from fruition attainment body consciousness accompanied by happiness. In this way it has a happy result in the

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future. [421] It is ariya ("Noble") because of being distant (ärakä) from the defilements. 2120. Because of the absence of worldly needs of sense desire (kämämisa), worldly needs of the process of existence (vattämisa) and worldly needs of the world (lokamisa), it is niramiso (? unworldly"). 2121. Because it is cultivated by the great men beginning with the Buddhas, it is mahäpurisasevito (''cultivated by great men"). 2122. Because of the peacefulness of the factors, because of the peacefulness of the object and because of the pacification of all the distress due to the defilements, it is santo ({'peaceful"). It is panito ("sublime") in the sense of not productive of mortification. Because it has been obtained through the tranquillisation of the defilements, or because the state of tranquillisation of the defilements has been obtained, it is patipassaddhaladdho39 ("is obtained through having been tranquillised"). For patipassaddham and patipassaddhi are one as to meaning. Or because of Arahatship being obtained by one whose defilements are tranquillised (patipassaddhakilesena), it is obtained by the tranquillised (patipassaddhaladdho). Because of being arrived at through singleness, or because of a state of singleness itself having been arrived at, it is ekodibhävädhigato ("arrived at through singleness"). Because of not being arrived at by restraining opposing states and repressing the defilements by consciousness accompanied by prompting and effort as in the case of unfamiliar concentration subject to cankers, it is na sasankhäraniggayhavaritagato ("not arrived at through repression by prompted restraining"). 2123. And because of having achieved abundance of mindfulness, when attaining that concentration and emerging from it, mindful only he attains it and mindful only he emerges from it. Or mindful he attains it and mindful he emerges from it in accordance with the time as decided upon. 2124. Therefore the knowledge which arises here through his own experience only and not conditioned by another in one who is reviewing thus ayam samädhi paccuppannasukho c'eva äyatifl ca sukhavipäko ("this concentration is happiness in the present and has a happy result in the future"), is one factor. So with the rest. Thus with these five kinds of reviewing knowledge this concentration is called paficafläniko sammäsamädhi ("Right Concentration with five kinds of knowledge").

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Sestads 2125. In the description of the basis of knowledge as of six kinds, iddhividhe fiänam {"knowledge about the kinds of miraculous power") is knowledge about the kinds of miraculous powers occurring in the way beginning: "Having been one, he becomes many". By this is expounded just the understanding of absorption which is without applied and sustained thought, is accompanied by equanimity, is of the fine-material sphere, accomplishes multiplication and the like and is of a single conscious moment. 2126. Sotadhätuvisuddiyä fiänam {"knowledge about the purity of the ear element") is the knowledge of the divine ear element which has as its object sounds classed as "far and near". By this is expounded just the understanding of absorption which is without applied and sustained thought, is accompanied by equanimity, is of thefine-materialsphere, has as its object past sounds of the field of the normal ear and is of a single conscious moment. 2127. [422] Paracitte fiänam {"knowledge about others' consciousness") is the knowledge about the delimitation of the consciousness of other beings. By this is expounded just the understanding of absorption of the kind already stated which has as its object others' consciousness accompanied by greed, etc. and is of a single conscious moment. 2128. Pubbeniväsänussatifiänam {"knowledge about the recollection of former lives") is the knowledge that is connected with the recollection of former lives. By this is expounded just the understanding of absorption of the kind already stated, which is connected with the mindfulness of recollection of aggregates lived in the past, and is of a single conscious moment. 2129. Sattänam cutüpapäte fiänam {"knowledge about the death and reappearance of beings") = sattänam cutiyafi ca upapdte ca Hänam. By this is expounded just the understanding of absorption of the kind already stated which has as its object the colour element of beings that pass away and reappear and is of a single conscious moment. 2130. Asavänam khaye fiänam {"knowledge about the destruction of the cankers") is the knowledge which is the knowing of the delimitation of the Truths. This is supramundane only. The rest are mundane.

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Septads 2131. In the description of the bases of knowledge as of seven kinds, after stating in the way beginning thus, jätipaccayä jarämaranam ("with birth as condition, old age and death"), reviewing knowledge in accordance with the triple division of time in respect of each of the eleven factors of Dependent Origination by way of occurrence (pavatti) and non-occurrence (nivatti); again that same knowledge is stated briefly in accordance with the aspects of its having the nature of destruction, etc. thus yam pi 'ssa tarn dhammatthitifiänam ("and that which is knowledge of the relationship of states"). Herein, the two kinds of knowledge, namely, jätipaccayä jarämaranam, asati jätiyä natthi jarämaranam ("with birth as condition, old age and death, when there is no birth there is no old age and death") are stated in accordance with the present. Atitam pi addhänam ("the past") and anägatam pi addhänam ("the future"): in this way there are two kinds of knowledge about the past and two kinds of knowledge about the future. So these six, together with knowledge about the relationship of states, make seven. 2132. Herein, dhammatthitiflänam ("knowledge about the relationship of states") is knowledge about the structure of conditions (paccayäkära) for the structure of conditions is called "relationship of states" because of causing the relationship produced between states. Knowledge about that is knowledge about the relationship of states. This is a term for that same sixfold knowledge. 2133. By applying the seven to each factor, there are 77 with the eleven factors. 2134. Herein, khayadhammam ("having the nature of destruction"), which has the nature of going to destruction. Vayadhammam ("having the nature of passing away"): having the nature of going to passing away. [423] Virägadhammam ("having the nature of fading away") = virajjanasabhävam. Nirodhadhammam ("having the nature of cessation"): having the nature of ceasing. What is expounded by this ? It is the comprehension (sammasana) of previous insight by subsequent insight which is expounded. What is expounded by that ? Insight into insight (vipassanäpativipassanä) seven times is expounded. For having, by means of the first knowledge, seen all formations as impermanent, painful and no-self, it is proper to see that knowledge by means of the second, the second by means of the third, the third by means of the fourth, the fourth by means of the fifth, the

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fifth by means of the sixth and the sixth by means of the seventh. Thus insight into insight seven times is expounded.40 Octads 2135. In the description of the bases of knowledge as of eight kinds, sotäpattimagge pafifiä ("understanding of the Path of Stream-Entry"): understanding in the Path of Stream-Entry. By this is expounded only understanding associated (sampayutta) [therewith]. So with the remaining expressions. Enneads 2136. In the description of the bases of knowledge as of nine kinds, anupubbavihärasamäpattisu ("about the attainments as successive abidings") [means] about the attainments called the successive abidings. Their being successive abidings should be regarded as in the sense of having to abide in them successively following the order, and their being attainments in the sense of having to attain them. 2137. Herein, pathamajhänasamäpattiyä pafifiä ("understanding about the attainment of the first jhäna") and so on should be understood as the eight kinds of understanding associated [therewith]. The ninth is reviewing understanding; for that occurs in one who reviews the attainment of cessation as peaceful and sublime. Hence it is said safifiävedayitanirodhasamäpattiyä vutthitassa paccavekkhanäfiänam ("the reviewing knowledge of one who has emerged from the attainment of the cessation of perception and feeling"). Decads Ten Tathagata Powers — 1 2138. In the description of the bases of knowledge as of ten kinds, atthänam ("impossible") is the exclusion of cause (hetu); anavakäso ("cannot be") is the exclusion of condition (paccaya). He excludes reason (karana) too by both; for a reason, because of [its own fruit] being necessarily dependent upon it, is called both the possibility (thäna) and the ability (avakäsa) for its own fruit. Yam ("that"): by means of which reason. Ditthisampanno ("possessed of [Right] View"): a noble disciple who is a Stream-Enterer possessed of the [right] view afforded by the path.

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2139. [424] Kifici safikharam ("any formation"): any single formation among the formations of the four planes. Niccato upagaccheya ("should treat as permanent"): should take to be permanent. N' ctam thänam vijjati ("that is not possible"): that reason does not exist, is unobtainable. Yam puthujjano ("that an ordinary man"): by which reason an ordinary man. TUnam ctam vijjati ("that is possible"): that reason exists. For he would take as permanent any formation from among the formations of the three planes, is the meaning. But the formation of the fourth plane41 is not an object for [wrong] view (ditthi) or for other unprofitable things, just as an iron heated for a day [is not a target] for flies because of its excessive heat. 2140. In this way, too, should the meaning be understood as regards kifici sankhäram sukhato ("any formation as pleasant"). Sukhato upagaccheyya ("should treat as pleasant"): this is stated with reference to taking as pleasant by way of the self-view thus: "The self is entirely pleasurable and [continues] intact after death" (D i 31). But with a mind dissociated from wrong view,42 a Noble Disciple, when overcome by the fever [of sensual desire], may for allaying that fever treat any formation as pleasant — just as one threatened by an elephant in rut or as the Brahman Cokkha ("Clean") [though] desirous of purity [treat] dung.43 2141. In the section on self (attä)y kifici dhammam ("any state") is said, instead of saying "any formation", for the purpose of including the concepts of the kasinas, etc. And here, too, the definition should be understood by way of four planes for the Noble Disciple and by way of three planes for the ordinary man. Or alternatively as regards all sections, the definition of the Noble Disciple is also correct by way of three planes only. For whatever the ordinary man takes, that the Noble Disciple takes in the reverse way; since whatever the ordinary man takes as "permanent, pleasant, self', that the Noble Disciple takes in the reverse way (gäham vinivetheti), taking it as "impermanent, painful, no-self'. 2142. As regards mätaram ("mother"), etc., the "mother" is just "she who gives birth".44 2143. Arahä is intended as one in a human existence whose cankers are destroyed. But what ? Would a Noble Disciple deprive some other [creature than these] of life ? That also is impossible. Even if one were to say to a Noble Disciple who had come to his next existence and was unaware of his own noble discipleship: 'After depriving this ant of its life, you may take up the Wheel-Turning Monarch's rule over the whole interior of the world sphere,' yet he would not deprive it of life.

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[425] Alternatively, were they to tell him: 'If you do not kill this, we will cut off your head/ yet he would not kill it even were they to cut off his head. But this is said for the purpose of showing the greatly reprehensible state of the ordinary man and for the purpose of illustrating the power of the Noble Disciple. And the intention here is this: reprehensible is the state of the ordinary man in which the ordinary man will commit matricide, etc. which bring immediate effect; and of great power is the Noble Disciple who does not commit these deeds. 2144. Dutthacittena ("with malevolent mind'): with murderous mind connected with hate. Lohitam uppädeyya ("should shed the bloody, should shed in the living body even as much blood as a smallflycould drink. 2145. Sangham bhindeyya (^'should cause a schism in the Order"): should cause a schism in an Order which is in communion (samänasamvOsaka) and is established within the same boundary (slmä). For this is said: 'In five ways, Upäli, is a schism caused in the Order: by act (kamma), by recital (uddesa), by one speaking (voharantena), by persuasion (anusävana) and by vote-taking (saläkaggäha)' (Vin v 202). 2146. Herein, "by act" is by some one among the four kinds of act beginning with the proposal of aresolution."Byrecital"is by some one among the five recitals of the Pätimokkha. "By one speaking" is one speaking; one who exemplifies on such and such an occasion the eighteen bases of causing a schism beginning with "what is not the Law as the Law". "By persuasion" is by persuading through uttering words in the ear thus: 'Do you not know my going forth from a noble family and my great learning ? It isrightfor you to wonder: "Might one like me take the Master's dispensation as wrong discipline and wrong law ? Is Avici cool to me like a blue lotus grove ? Have I no fear from the states of woe ?"' and so on. "By vote-taking": having thus persuaded and sustained their minds and made them not liable to retreat, [then saying:] 'Take this voting stick,' is "by vote-taking". 2147. And here, the "act" itself or the "recital" is the measure; "speaking", "persuasion" and "vote-taking", however, are the prior stage. For no schism is caused in the Order by one speaking by way of exemplifying the eighteen bases, and when a vote is taken, after persuading, for the purpose of knowing opinion thereon. But when four or more, after taking the vote thus, carry out a separate or [Pätimokkha] recital, then [426] a schism is caused in the Order. That one possessed of [Right] View should cause a schism in the Order thus — that is not possible. 2148. Up to this point the five kinds of kamma with immediate effect (änantariyakamma) beginning with matricide, which the ordinary man

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but not the Noble Disciple commits, have been pointed out. For the purpose of classification, (1) As to act, (2) to door, (3) to lasting for the aeon, (4) to ripening, (5) By what is common and so forth, the definition should be known. (MA iv 109; AA ii 5) 2149. Herein, (1) "as to act" [means] firstly that the act (kamma) of one here in the human existence who deprives of life while in the human existence his mother or his father — even if they have changed sex45— is of immediate effect. Although, thinking to avoid its result, he fills the whole world with gilt monuments (thüpa) as big as the Great Shrine and offers full alms-giving to the seated Order of Bhikkhus throughout a whole world sphere (cakkavala), and walks without letting go the hem of the Enlightened One's robe, still, on the break-up of the body, he appears in hell. But the kamma of one who, himself a human, deprives of life his mother or father reborn as an animal, or who, himself reborn an animal, [his mother or father] in the human state, or, himself an animal, [his mother or father] themselves animals, is not of immediate effect. But it is weighty (bhariya); it remains near46 to [a kamma] "with immediate effect" (see M sutta 136). But [here] this question is stated by way of those who have human birth. 2150. Here, the "ram tetrad", the "battle tetrad" and the "robber tetrad" should be expounded.47 (i) For a human who, although with the intention: 'I shall kill a ram,' yet kills a human mother or father standing in the ram's place, reaps immediate effect. But one who, (ii) with the intention of killing a ram or (iii) with the intention of killing his mother or father, kills a ram, does not reap immediate effect, (iv) One who, with the intention of killing his mother or father, kills his mother or father, reaps immediate effect. So, too, with the other two tetrads. 2151. And just as in the case of the mother and father, so also in the case of the Arahat should these tetrads be understood. Only by killing an Arahat in human existence does he reap immediate effect, not [an Arahat] in the existence of a spirit (yakkhabhüta); but the kamma is weighty [then] and similar to that of immediate effect. But if to a human Arahat, at the time when he is still an ordinary man, a stab with a knife or poison is given and he dies thereby after attaining Arahatship, he [who caused his death] becomes an Arahanticide. But the gift which was given to him at the time when he was still an ordinary man [427] and which he uses after reaching Arahatship is still given to an ordinary man. There is no kamma of immediate effect for one who kills the other

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[three] noble persons, but the kamma is weighty and similar to that of immediate effect. 2152. As regards the drawing of blood, because of the invulnerability of the Perfect One's body, after making the attack and breaking the skin, there is no outflow of blood; but the blood flows in one place inside the body. Although the splinter which broke from the rock flung by Devadatta struck the Tathagata's foot, and although the foot was as though struck by an axe, yet there was blood only inside the foot. For one so acting it is of immediate effect. But Jivaka, by cutting the skin with a knife at the Tathagata's wish and drawing bad blood from that place, caused him relief. For one so doing it is only meritorious kamma. 2153. Then those who, after the Tathagata's complete extinction, break up a shrine, cut down a Wisdom Tree and attack the relics — what is their [kamma] ? It is weighty kamma similar to that of immediate effect. But it is permissible to cut the branch of a Wisdom Tree which is pressing on a monument or image containing relics. It is also permissible to cut if birds roosting there drop excrement on the shrine. For the shrine [containing a part] of the body (sariracetiya) is more important than a shrine [in commemoration] of what was made use of (paribhogacetiya). It is also permissible to cut and remove roots of the Wisdom Tree which are going to crack a shrine. But it is not allowed, for the purpose of protecting the Wisdom Tree house, to cut a branch of the Wisdom Tree which is pressing on the house; for the house is for the Wisdom Tree's benefit, not the Wisdom Tree for that of the house. So also in the case of a Wisdom Seat house. But it is permissible to cut a branch of the Wisdom Tree for the purpose of protecting a [Wisdom] Seat house in which relics are deposited. It is also permissible for the purpose of looking after the Wisdom Tree to cut off a branch that is sapping its strength or a rotten part; this is meritorious as in looking after the body. 2154. In the case of a schism in the Order, for one who, by gathering together a following separately, without the Order resident inside the boundary having met together, carries out an act or recites a [Pätimokkha] recital after he has done the speaking, persuasion and vote-taking, there is a schism created, and kamma of immediate effect. But it is permissible out of a belief that the Order is in agreement, since for one who does it believing that the Order is in agreement, there is neither schism nor kamma of immediate effect.48 Likewise when the following is less than nine in number. But for one who creates a schism in the Order by means of giving the final decision among nine people, the kamma has an immediate effect. [428] The kamma of the followers

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who assert what is not the Law is greatly reprehensible. Those who assert the Law are blameless. 2155. Herein, this is the sutta concerning the schism in the Order consisting of nine: 'On one side, Upäli, there are four, on the other there are four, the ninth does the persuading and takes the vote thus: "This is the Law, this is the Discipline, this is the Master's dispensation; take this, accept this"; thus, Upäli, there is both a dispute in the Order and a schism in the Order. When there are nine, Upäli, or more than nine, there is both a dispute in the Order and a schism in the Order.' (Vin ii 203). But among these five [acts which bring immediate effect], causing a schism in the Order is verbal kamma; the rest are bodily kamma. Thus should the definition as to the act be recognized. 2156. (2) "As to door": all these originate both from the body door and from the speech door. But the first four here, although they [may] have originated from the speech door by way of command or magic spells as the means, only come to completion in the body door. And although creating a schism in the Order [may] have originated from the body door of one causing the schism by means of a sign with the hand, it only comes to completion in the speech door. In this way here should the definition as to door be recognized. 2157. (3) "As to lasting for the aeon (kappa)": here it is only causing a schism in the Order that lasts for the aeon. After causing a schism in the Order when the aeon is developing, or in the middle of the aeon, he is still released when the aeon is finished.49 For even if he were to cause a schism in the Order today and the aeon ended tomorrow, he would be released tomorrow; he would be roasted only one day in hell. But there is no doing this. The remaining four are only "of immediate effect" and are not "lasting for the aeon". In this way here should the definition as to lasting for the aeon be recognized. 2158. (4) "As to ripening": for one by whom all these five acts have been committed, it is only causing a schism in the Order that ripens by way ofrebirthlinking; the rest are called in accordance with the passage beginning: "There was kamma, there was no result of kamma" (Ps ii 78 f.). In the absence of causing a schism in the Order it is the shedding of blood; in the absence of that, Arahanticide; in the absence of that, if the father is of good conduct and the mother of bad conduct, or not of such good conduct [as the father], it is patricide that ripens inrebirthlinking. If the mother, matricide; when the two are of equally good or equally bad conduct, it is only the matricide that ripens as rebirth linking. For a mother does what is hard to do and is of great help to her children. In this way here should the definition as toripeningbe recognized.

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2159. [429] (5) "By what is common and so forth": the first four are common to both householders and those gone forth. But causing a schism in the Order, from the passage: * A schism, Upäli, is not caused in the Order by a bhikkhuni, nor by a female probationer, nor by a male or female novice, nor by a lay devotee or woman devotee; but it is a bhikkhu, Upäli, who is in good standing, who is in communion and is resident within the boundary (sima) that causes a schism in the order' (Vin i 204), being peculiar to the said kind of bhikkhu, not to any other; it is therefore not common [to any other]. By the words "and so forth" it is meant that all these are accompanied by painful feeling and associated with hate and delusion. In this way here should the definition by what is common and so forth be recognized. 2160. Afifiam satthäram ("another teacher"): that [he should point to:] 'This is my teacher able to perform the function of a teacher'; the meaning is: even in the next existence that he should take another "ford-maker"50 (titthakara) thus: 'This is my teacher' — that is not possible. 2161. Atthamam bhavam nibbatteyya ("should produce an eighth existence"): that even one of the most slow understanding of all should exceed the seventh existence and produce an eighth — that is not possible. For it is precisely with reference to the seventh existence in the last extremity that he is called "assured [of the future] and destined to enlightenment" (see M i 34, etc.). But what assures him ? Is it a previous cause which assures [him] ? Or the path which has been obtained ? Or the three higher paths ? This is simply a name taken by the Fully Enlightened One. But there is no person who is assured. For if "a previous cause assures him" is said, a decisive-support for the three upper paths is stated, and one falls into [the fallacy of] the absence of a decisive-support for the first path; thus one arrives at the production of that without cause and without condition. And when "the path which has been obtained assures" is said, the three upper paths become functionless and only the first path has a function; by putting down the defilements by means of the first path alone complete extinction can be reached. When "he is assured by the upper three paths" is said, the first path becomes functionless; only the upper three paths have a function. The three upper paths are to be produced without having produced the first path; the defilements are to be put down by the first without even entering it. Therefore there is no other [factor] that makes one assured; only the insight of the three upper paths makes one assured. For if the insight of those [paths], being keen and courageous, carries on, one attains complete extinction by reaching Arahatship after producing only one existence. [430] Insight more

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slow than that attains complete extinction by reaching Arahatship in the second, third, fourth, fifth or sixth existence. The most slow understanding of all attains complete extinction by reaching Arahatship after producing the seventh existence. Thus this is simply a name taken by the Fully Enlightened One. 2162. For the Master, after judging with the Buddha's judgement, after defining with omniscient knowledge that: 'This person has the greatest understanding of all and keen insight and he will grasp Arahatship after producing one existence more only,' created the name "One with a single seed" (ekabijin); [knowing] that: 'This person will grasp Arahatship after producing a second, a third, a fourth, a fifth, a sixth existence,' he created the name "One who goes from clan to clan" (kolankola); [knowing] that: 'This person will grasp Arahatship after producing the seventh existence,' he created the name "seven times at most" (sattakkhattuparama). But there is no person who is certain of seven existences. But the Noble Disciple attains complete extinction before the eighth existence in whatever way his understanding is slow. He only goes to a seventh existence even if he enjoys the process [of existence] as much as Sakka. In the seventh existence, even if he lives in all negligence, his insight knowledge comes to ripen. Feeling revulsion for even the smallest object, he arrives at peace. And even if, in his seventh existence, while he is asleep or going facing another way, anyone standing behind him were to cut of his head with a sharp sword, or he were to be killed by being drowned 51 in water, or a thunderbolt were to fall on his head, even in such a kind of death there is no dying with rebirth-linking. He attains complete extinction by reaching Arahatship. Hence it is said: "That he should produce an eighth existence, that is not possible." 2163. Ekissä lokadhätuyä ("w one world element')', in the ten-thousandfold world system. For there are three fields: (1) the field of birth (jätikhettä), (2) the field of authority (änäkhetta), (3) the field of scope (visayakhetta). 2164. Herein, (1) the "field of birth" is the ten-thousandfold world system (lokadhätu). For it was that that quaked at the time of the Tathagata's entry into the mother's womb, at the time of his coming out, at the time of his enlightenment, on the setting of the Wheel of the Law turning, on the giving up of lifespan, on the complete extinction. 2165. (2) It is the hundred-thousand-million52 (kotisatasahassa) world spheres (cakkaväla) which are the "field of authority". For it is here that the authority of the Ätänätiya (D iii 194), the Mora (J ii 33) protection,

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the Dhajagga (S i 218), the Ratana (Sn ii 1) [431] protection, etc. prevails. 2166. (3) To the "field of scope'*, however, there is no limit. For from the words: "The Enlightened Ones' knowledge is as much as what is to be known, and what is to be known is as much as their knowledge; what is to be known is coextensive with their knowledge, and their knowledge is coextensive with what is to be known" (Ps ii 195); there is nothing that is not its scope. 2167. But as regards these three fields, there is no sutta [which says:] "Enlightened Ones appear in another world sphere apart from this world sphere*'. But there are [suttas in which it is said] that they do not appear. For there are three Pitakas: the Vinaya Pitaka, the Sutta Pitaka and the Abhidhamma Pitaka. There are these three councils: the council of the Elder Mahäkassapa, the council of the Elder Yasa and the council of the Elder Moggaliputta-Tissa — these are the three councils. In the words of the Enlightened One in the three Pitakas come down in the three councils, there is no sutta [which says:] "Leaving aside this world sphere, Enlightened Ones appear elsewhere". But there are [suttas which say] that they do not appear. 2168. Apubbam acarimam ("simultaneously")', "neither before nor after i.e. together they do not arise; it is before or after that they arise" is what is said. Herein, "before" should not be understood as: "Starting from the time of sitting in the Wisdom Seat [resolving:] * Without attaining enlightenment I shall not arise,' as far [back] as the taking of rebirth-linking in the mother's womb — so far [back] is "before"." For when, by the quaking of the ten-thousandfold world sphere because of the Bodhisatta's taking of rebirth linking, the acquisition of the field of birth is effected, then the arising of another Enlightened One is precluded. Also "after" should not be understood as "starting from the complete extinction, for as long as a relic as [small as] a mustard seed remains is * after'". For while the relics endure, the Enlightened Ones endure, too. Therefore the arising of another Enlightened One in the meanwhile is precluded. But when the complete extinction of the relics has come to pass, the arising of another Enlightened One is not precluded. 2169. For there are three kinds of disappearance (antaradhäna):53 (1) disappearance of competency (pariyatti), (2) disappearance of penetration (pativedha) and (3) disappearance of practice (patipatti). Herein, (1) competency is the three Pitakas; (2) the "penetration" is the penetration of the Truths; (3) the "practice" is the way. And herein, penetration and practice both are and are not [from time to time]. For at one time the bhikkhus who effect penetration are many and the bhikkhu

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who is still an ordinary man must be pointed out with the finger. And in this island,54 too, on one occasion [432] there was no bhikkhu who was an ordinary man. Also those who fulfil the practice are now many, now few. So penetration and practice both are and are not [from time to time]. 2170. But the measure of the Dispensation's endurance is by competency (in scripture). For a wise man, on hearing the Tipitaka, fulfils the two. 55 Just as our Bodhisatta, after producing the five kinds of supernormal achievement and the seven attainments under Älära (see M sutta 26), asked for the preliminary work for the attainment of the sphere of neither-perception-nor-non-perception; 'that I do not know/ he replied. Then, after going to Uddaka and consolidating the distinction he had attained, he asked for the preliminary work for the attainment of the sphere of neither-perception-nor-non-perception. He told it. And immediately after his words, the Great Being succeeded [in the attainment]. So indeed a bhikkhu, possessed of understanding, on hearing the scriptures fulfils the two. Therefore while competency in scripture endures, the dispensation endures. 2171. But when that disappears, then first the Abhidhamma Pitaka is lost. The Patthäna disappears first of all, and last in succession the Dhammasangaha. When that has disappeared, while the remaining two Pitakas endure, the Dispensation endures, too. Herein, while the Sutta Pitaka is disappearing, first the Ahguttara Nikäya from the Elevens down to the Ones disappears. Next to that the Samyutta Nikäya from the Cakkapeyyäla down to the Oghatarana [Sutta] disappears. Next to that the Majjhima Nikäya from the Indriyabhävanä [Sutta] down to the Mülapariyäya [Sutta] disappears. Next to that the Digha Nikäya from the Dasuttara [Suttanta] down to the Brahmajäla [Suttanta] disappears. A question of one or two stanzas, like the questions of Sabhiya (Sn iii 6) or the questions of Alavaka (Sn i 10) lasts a long while {addhänam gacchati) but cannot carry on the dispensation. These, it seems, being of the time of the Buddha Kassapa, could not carry on the Dispensation in the interval. 2172. But when the two Pitakas have disappeared, while the Vinaya Pitaka endures, the Dispensation endures. When the Parivära and the Khandhakas have disappeared, while the twofold56 [Sutta-] Vibhanga endures [the Dispensation] endures. When the twofold [Sutta-] Vibhanga has disappeared, while the Mätikä endures [the Dispensation] endures. When the Mätikä has disappeared, while the Pätimokkha and the Going Forth and the Admission endure, the Dispensation endures. The outward sign lasts a long while {addhänam gacchati); but the lineage of white-clothed recluses, starting from the time of the Buddha

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Kassapa, could not carry on the Dispensation. But starting with the last to penetrate the Truths and with the breaking of his virtuous conduct by the last one, the Dispensation is termed withdrawn. From then on the arising of another Enlightened One is not precluded. 2173. [433] There are three kinds of complete extinction: (1) complete extinction of the defilements, (2) complete extinction of the aggregates, (3) complete extinction of the relics. Herein, (1) complete extinction of the defilements took place on the Wisdom Seat, (2) the complete extinction of the aggregates [took place] at Kusinärä and (3) the complete extinction of the relics will take place in the future. 2174. At the time of the withdrawal of the teaching, the relics in this island of Tambapanni being gathered together, will go to the Great Shrine and from the Great Shrine to the Royal Tree (Räjäyatana) Shrine in Nagadlpa. From there they will go to the Great Wisdom Seat. From the Näga world, the world of deities and the world of Brahma, the relics will also go to the Great Wisdom Seat. Of the relics, not even as much as a mustard seed will be lost meanwhile. Heaped up on the Great Wisdom Seat, they will become one solid [mass] like a pile of gold and will emit the six-coloured rays. These will pervade the ten-thousandfold world system. Thereupon, the deities in the ten-thousandfold world system having come together [saying:] 'Today the Master attains to complete extinction, today the Dispensation is withdrawn, now is our last sight [of it],' will feel more compassion than on the day of the TenPowered One's complete extinction. Excepting the Non-Returners and those whose cankers are destroyed, the rest will not of their own nature be able to stand firm.57 The fire element will spring up in the relics and will mount up to the Brahma world; while there is still a relic the size of a mustard seed, the flame will continue. It will be extinguished when the relics come to an end. After demonstrating their great power thus, when the relics have disappeared, the Dispensation is termed disappeared. As long as they have not disappeared thus, it is "not after". Thus it is that [two Enlightened Ones] "should arise simultaneously — that is not possible". 2175. But why do they not arise simultaneously ? Because of nonextraordinariness. For the Enlightened Ones are extraordinary humans, according as it is said: 'One person, bhikkhus, arises in the world as an extraordinary person. Which one person ? The Tathagata, the Accomplished, Fully Enlightened One' (A i 22). And if two or four or eight or sixteen were to arise together, they would not be extraordinary. For there is no outstanding gain or honour on account of two shrines in one monastery. Bhikkhus, too, are not extraordinary because they are

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numerous; and so it would be for the Enlightened Ones. Therefore they do not arise [together]. 2176. [434] And also because of absence of difference in the Teaching. For the Law consisting of the divisions of the Foundations of Mindfulness and so on which one teaches, would also have to be taught by another who arose. Owing to that, he would not be extraordinary. But when only one teaches the Law, the Teaching also is extraordinary. 2177. Also because of the absence of disputes. If many Enlightened Ones were to appear [together], people would dispute like the pupils of many teachers: 'Our Enlightened One is admirable, our Enlightened One is sweet-voiced, our Enlightened One is gifted and meritorious !' Therefore they do not appear together. 2178. Furthermore, this reason was also stated in detail by the Elder Nägasena when questioned by King Milinda; for it is said therein: 'Herein, Venerable Nägasena, this is said by the Blessed One: "It is impossible, bhikkhus, it cannot be, that in one world system there should arise simultaneously two Accomplished, Fully Enlightened Ones — that is not possible" (A i 27). Venerable Nägasena, all the Tathagatas, when teaching, teach the 37 states that partake of enlightenment, and when preaching, preach the four Noble Truths, and when training, train in the three trainings, and when instructing, instruct in the practice of diligence. If, Venerable Nägasena, there is for all the Tathagatas only one teaching, one preaching, one training, one instruction, for what reason do two Tathagatas not arise at one time ? Since firstly this world is illuminated by the arising of one Buddha, if a second Buddha were to arise, it would by the radiance of the two be that much more illuminated; and two Tathagatas giving advice would do so with ease. Show me the reason for this so that I may become free from doubt.' 2179. 'This ten-thousandfold world system, your Majesty, carries one Buddha, it carries the qualities of only one Tathagata. If a second Buddha were to appear, this ten-thousandfold world system would not carry him; it would waver and tremble and rock and swoop and swerve and tumble and roll over and capsize and it would not come to rest. Just as though, your Majesty, there were a one-man boat. When one man boards it, it is evenly trimmed; but should a second man [435] similar in lifespan, colour, age,58 size, figure and limbs come and board that boat, would that boat, your Majesty, bear the two ?' 'No, venerable sir, it would not bear them; it would waver and tremble and rock and swoop and swerve and tumble and roll over and capsize, and it would not come to rest but would founder in the water.' 'So indeed, your Majesty, this ten-thousandfold world system carries one Buddha; it

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carries the qualities of only one Tathagata. If a second Buddha were to appear, this ten-thousandfold world system would not carry him. It would waver and tremble and rock and swoop and swerve and tumble and roll over and capsize, and it would not come to rest. 2180. 'Or indeed, your Majesty, just as a man might eat as much food as he wished and, enjoying it and being filled up to his gullet, might be sated, appeased, filled, stuffed, dazed and stiff as a board, would he be happy if he were to eat as much again ?' 'No, venerable sir, if he ate as much again he would die/ 'So indeed, your Majesty, this tenthousandfold world system carries one Buddha ... would not come to rest/ 2181. 'Venerable Nägasena, does the earth waver through an overload of the Law ?' 'Here, your Majesty, [suppose] there were two carts filled to the brim with treasure, and taking the treasure from one cart one were to load it onto the [other] cart; would that cart, your Majesty, carry the treasure of the two carts V 'No, venerable sir, its nave would waver, its spokes would break, its rim would shatter and its axle would break.' 'Why then, your Majesty, is it not that the cart breaks up because of its load of too much treasure ?' 'Yes, venerable sir.' 'So indeed, your Majesty, would the earth waver through an overload of the Law. Furthermore, your Majesty, this reason is given to illustrate the Buddha's powers. 2182. 'Herein also, hear this admirable reason why the Fully Enlightened Ones do not arise at one time. If, your Majesty, two Fully Enlightened Ones were to arise at one time, disputes would spring up between their followings thus: "Your Buddha, our Buddha !" and they would become partisans on both sides. Just as, your Majesty, disputes spring up between the followings of two powerful ministers thus: "Your minister, our minister !" and they become partisans on both sides; so indeed, your Majesty, were the Fully Enlightened Ones [436] to arise at one time, disputes would spring up between their followings thus: "Your Buddha, our Buddha !" and they would become partisans on both sides. Hear this first reason why the Fully Enlightened Ones do not arise at one time. 2183. 'Here also this further reason why two Fully Enlightened Ones do not arise at one time: if, your Majesty, two Fully Enlightened Ones were to arise at one time, the saying that: "The Buddha is best" would be wrong, the sayings that: "The Buddha is supreme, chief, superlative, highest, noblest, unequalled, unrivalled, unparalleled, incomparable, peerless" would be wrong. Accept, your Majesty, as so thisreasonwhy two Fully Enlightened Ones do not arise at one time.

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2184. * Furthermore, your Majesty, because of the Buddha's essential nature they arise only singly in the world. Why ? Because of the greatness of the cause of the qualities of the Omniscient Buddha. Besides, your Majesty, what is great is also single; the earth, your Majesty, is great and is also single; the ocean is great and is also single; Sineru the king, the chief of mountains, is great and also single; the sky is great and also single; Sakka is great and also single; Brahma is great and also single; the Tathagata, the Accomplished, Fully Enlightened One is great and also single. Where they arise there is no opportunity for others. Therefore the Tathagata, the Accomplished, Fully Enlightened One arises alone in the world.' 2185. 'Well expounded is the question, Venerable Nägasena, with its similes and reasons' (Miln 236 ff.). 2186. Ekissä lokadhätuyä ("m one world system"): in one world sphere (cakkaväla). Although above (§2163) ten thousand world spheres were included by this term, it is nevertheless permissible to define these with only one world sphere. For when the Buddhas arise, they do so only in this world sphere, but when the place of their arising is precluded, since they do not arise in world spheres other than that, it is precluded [there], too. 2187. Apubbam acarimam ("simultaneously"): here, before the manifestation of the Wheel Treasure (see M iii 172; D ii 172 ff.; D iii 59 ff.) is "before"; after its disappearance is "after". Herein, the disappearance of the Wheel Treasure is twofold: upon the death of the monarch, or upon his going forth into homelessness. And when it disappears, it does so on the seventh day after the death or the going forth. [437] After that the arising anew of a Wheel-Turning Monarch is not precluded. But why do Wheel-Turning Monarchs not arise [together] in one world sphere ? Because of exclusion of disputes, because of extraordinariness and because of the might of the Wheel Treasure. For if two were to arise, disputes would arise thus: 'Our king is great, our king is great !' And [by saying:] 'The Wheel-Turning Monarch is in this continent, the Wheel-Turning Monarch is in this continent!' he would not be extraordinary. And that wherein consists the great might of the Wheel Treasure, namely, its ability to confer mastery over the four great continents surrounded by the two thousand islands, would be lost. Thus because of the exclusion of disputes, because of extraordinariness and because of the might of the Wheel Treasure, two do not arise [simultaneously] in one world sphere. 2188. Yam itthi araham assa sammäsambuddho ("that a woman should be an Accomplished, Fully Enlightened One"): here, let alone firstly the actual enlightened state which, by producing the

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qualities of omniscience is able to cross over the world, not even the aspiration [thereto] is applicable to a woman. 2189. The human state, the right sex, too, the cause, the seeing of the Master, The going forth, right qualities, service and [lastly] zealousness — When these eight things are [all] combined the resolution will succeed. (Bu II 58; J i 14, 44; MA iv 122; AA ii 15; SnA 48; etc) These are the reasons for the success of the aspiration. When a woman is thus incapable of accomplishing the aspiration, whence [could she attain] the state of an Enlightened One ? [That is why] "it is impossible, it cannot be that a woman should be an Accomplished, Fully Enlightened One" is said. [Since] only he who is in all ways perfected and has a store of merit, produces the person in all ways perfected; [accordingly] it is a man that is an Accomplished, Fully Enlightened One, not a woman.59 2190. As regards räjä assa cakkavatti ("should be a Wheel-Turning Monarch") and so on, because of not having the member enclosed in a sheath, etc., women do not fulfil the [thirty-two] characteristics, in the absence of the Woman treasure the possession of the seven treasures is not completed; and her person does not stand out above all mankind; that is why "it is impossible, it cannot be that a woman should be a Wheel-Turning Monarch" is said. 2191. And because the status of Sakka and so on are the three highest places, and because the female sex is inferior, therefore the status of Sakka and so on are excluded.60 But is it not a fact that since the female sex, like the male sex, does not exist in the Brahma world, therefore "that a man should occupy the status of Brahma— that is possible" should not be said ? One can certainly say it. Why ? Because of the reappearance there of [one who was] a man here. By "the status of Brahma" is intended the status of Great Brahma. And a woman, after developing jhäna here, [438] when she dies, reappears as one of the retinue of Brahma, not as Great Brahma. But it should not be said that a man does not reappear there since although there is absence of both marks of sex, still Brahmas have the male form, not the female form; that is why that is rightly said. 2192. As regards käyaduccaritassa ("of bad bodily conduct") and so on, just as bitter nimba seeds and kosätakl seeds do not produce sweet fruits but produce only disagreeable, bitter fruits, so

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bad bodily conduct and so on do not produce sweet results but only produce bitter results; and just as sugarcane and rice seeds, etc. produce only sweet, nice-flavoured fruits, not disagreeable, bitter ones, so good bodily conduct, etc. produce only sweet results, not bitter ones. This too is said: According as the seed is sown, so will the fruit be harvested; The doer of good will harvest good, the doer of evil only evil. (S i 227; Nett 184; MA iv 124; AA ii 16) That is why it is said: "It is impossible, it cannot be that sought after, desired and pleasing results should come of bad bodily conduct". 2193. As regards käyaduccaritasamafigi Cone possessed of bad bodily conduct") and so on, "possessed o f (samangiri) is the fivefold possession, (1) possession of [kamma-] accumulation (äyühana), (2) possession of volition (cetana), (3) possession of kamma, (4) possession of [kamma-] result and (5) possession of appearance (upatthänd). 2194. Herein, (1) "possession of [kamma-] accumulation" is said regarding the moment of accumulating profitable or unprofitable kamma. (2) Likewise "possession of volition". (3) But as long as they do not reach Arahatship, so long are all beings "possessed of kamma" with reference to previously accumulated kamma which is good for ripening; this is "possession of kamma". (4) "Possession of [kamma-] result" should be understood as the moment of [kamma-] result itself. 2195. (5) But as long as beings do not reach Arahatship, so long, after falling from this or that [existence] and firstly when reappearing in hell, hell [appears to them] as the apparition of flames of fire, the iron cauldrons and so on; [or] when appearing in a womb-born existence, the mother's womb [or] when appearing among the deities, the divine world, as the apparition of wishing trees, palaces and so on; in this way the sign of rebirth appears [to them]. So their not being freed from this appearance of the sign of rebirth is called "possession of appearance". This [last] is alterable; the rest [of the four kinds of possession] are unalterable. For although hell has appeared [already], the divine world [afterwards] appears; although the divine world has appeared [already], hell [afterwards] appears; although the human world has appeared [already], the animal kind of generation [afterwards] appears; although the animal kind of generation has appeared [already], the human world [afterwards] appears.

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2196. [439] Herein, this is the story. In the Paceli61 monastery at the foot of the Sona mountain (Sonagiripäde) there was a preacher of the Law called the Elder Sona. His father was a hunter called Sunakhaväjika62 ("who goes along with dogs").63 Although the Elder forbad him that, yet being unable to establish him in restraint, [he thought:] 'Let the unhappy man not be lost,' and he made him go forth in his old age against his will. As he lay on his sickbed, hell appeared to him. Enormous dogs coming from the foot of the Sona mountain surrounded him as though they would devour him. Greatly frightened, he cried out: 'Stop them, Sona ! Stop them, Sona !' 'What is it, Mahäthera ?' 'Did you not see ?' and he told him what had occurred. The Elder Sona [thought:] 'How can the father of one like me be reborn in hell ? I shall be his support.' He had many flowers brought by novices and, after having had offerings made by strewing them on the ground and strewing them on the altar (äsana), on the shrine terrace and on the Wisdom Tree terrace, he had his father brought with his bed to the shrine terrace. Making him lie down on the bed, he said: 'This offering is for your benefit, Mahäthera. This is a special offering, in distress, to the Blessed One.' Then he said: 'Pay homage to the Blessed One and set your mind at rest.' The Mahäthera, seeing the offerings and doing as suggested, set his mind at rest. Immediately the divine world appeared to him and the palaces of the Nandaka, Cittalatä, Missaka and Phärusaka groves as well as the divine dancers appeared as though surrounding him. 'Go, Sona, go, Sona !' 'What is it, Thera ?' 'These are your mothers that are coming.' The Elder thought: 'Heaven has appeared to the Mahäthera.' So it should be understood that possession of appearance is alterable. 2197. As regards these [five kinds of] possession, here "possessed of bad bodily conduct" and so on should be understood as stated by way of possession of accumulation, volition and kamma. The rest is all clear in meaning. Tathagata Powers — 2 2198. In the description of the second power, gatisampattipatibälhäni ("while inhibited by the success of the destiny"): inhibited, prevented, precluded by the success of the destiny. So with the remaining expressions. And here 8 amp at ti ("success"): the destiny that has succeeded (sampanna) is the divine world and the human world. Vipatti ("failure"): the destiny that has failed (vipanna) is the four states of woe.

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The Dispeller of Delusion

2199. Upadhisampatti ("success of the substratum"): success as to the person (attabhäva); upadhivipatti ("failure of the substratum"): possessing an inferior person. 2200. Kälasampatti