PTS PAGES 123(L18)-124(L4)
Thus have I heard:
At one time the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. Then the bhikkhu Kokālika approached the Blessed One, venerated him, and sat down at a respectful distance. Sitting there, he said: ‘Bhante, Sāriputta and Moggallāna have unvirtuous desires and are dominated by unvirtuous desires.’
Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca pāpicchā bhante sāriputtamoggallānā pāpikānaṃ icchānaṃ vasaṃ gatā ti.
PTS PAGE 124(L4-7)
When this was said the Blessed One replied: ‘Do not speak thus, Kokālika. Do not speak thus, Kokālika. Make your mind serene in respect of Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.’
Evaṃ vutte bhagavā kokālikaṃ bhikkhuṃ etadavoca mā hevaṃ kokālika mā hevaṃ kokālika! Pasādehi kokālika sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā ti.
COMMENT
Pasādehi... cittaṃ: ‘make your mind serene.’ See IGPT sv Pasīdati.
PTS PAGE 124(L7-21)
A second and third time the bhikkhu Kokālika told the Blessed One: ‘Although the Blessed One, bhante, is trustworthy and reliable, nonetheless Sāriputta and Moggallāna have unvirtuous desires and are dominated by unvirtuous desires.’
A second and third time the Blessed One replied: ‘Do not speak thus, Kokālika. Do not speak thus, Kokālika. Make your mind serene in respect of Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.’
Then the bhikkhu Kokālika rose from his seat, venerated the Blessed One, circled him rightwards, and departed.
Dutiyampi kho…pe… tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca kiñcāpi me bhante bhagavā saddhāyiko paccayiko atha kho pāpicchāva sāriputtamoggallānā pāpikānaṃ icchānaṃ vasaṃ gatā ti. Tatiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca mā hevaṃ kokālika mā hevaṃ kokālika! Pasādehi kokālika sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā ti.
Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
COMMENT
Saddhāyiko paccayiko: ‘trustworthy and reliable.’ These words are shown at D.2.320 as being the trust one would have in a messenger, that he would bring back a truthful report. They do not mean faith in the perfection of the Perfect One’s enlightenment (saddhā), which would have spared Kokālika his fate.
PTS PAGES 124(L22)-125(L8)
Shortly afterwards Kokālika’s whole body was covered in pustules the size of mustard seeds. These became the size of mung beans, then chickpeas, jujube seeds, jujube fruits, myrobalans, unripe beḷuva fruits, [and finally] ripe beḷuva fruits. Then they burst, discharging pus and blood. Then Kokālika died of that illness, and for harbouring resentment against Sāriputta and Moggallāna he was reborn in the Paduma hell.
Acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo ahosi sāsapamattiyo hutvā muggamattiyo ahesuṃ muggamattiyo hutvā kaḷāyamattiyo ahesuṃ kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ kolamattiyo hutvā āmalakamattiyo ahesuṃ āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṃ beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ billamattiyo hutvā pabhijjiṃsu pubbañca lohitañca pagghariṃsu. Atha kho kokāliko bhikkhu tenevābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajji sāriputtamoggallānesu cittaṃ āghātetvā.
PTS PAGE 125(L9-19)
Then, with the waning of the night, Brahmā Sahampati, of great splendour, illuminating all of Jeta’s Grove, approached the Blessed One, venerated him, and stood at a respectful distance. Standing thus, he said: ‘Bhante, the bhikkhu Kokālika has died, and for harbouring resentment against Sāriputta and Moggallāna he has been reborn in the Paduma hell. Thus spoke Brahmā Sahampati. Then having venerated the Blessed One, having circled him rightwards, he instantly disappeared.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati bhagavantaṃ etadavoca kokāliko bhante bhikkhu kālaṅkato kālaṅkato ca bhante kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā ti. Idamavoca brahmā sahampati idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
PTS PAGE 125(L20-24)
Then, when night had passed, the Blessed One addressed the bhikkhus: ‘Bhikkhus, last night, with the waning of the night, Brahmā Sahampati, of great splendour, illuminating all of Jeta’s Grove, approached me, venerated me, and stood at a respectful distance. Standing thus, he said: “Bhante, the bhikkhu Kokālika has died, and for harbouring resentment against Sāriputta and Moggallāna he has been reborn in the Paduma hell.” Thus spoke Brahmā Sahampati. Then having venerated me, having circled me rightwards, he instantly disappeared.’
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi imaṃ bhikkhave rattiṃ brahmā sahampati abhikkantāya rattiyā…pe… idamavoca bhikkhave brahmā sahampati idaṃ vatvā maṃ padakkhiṇaṃ katvā tatthevantaradhāyī ti.
PTS PAGES 125(L24)-126(L7)
When this was said, a certain bhikkhu asked: ‘Bhante, how long is the lifespan in the Paduma hell?’
‘The lifespan in the Paduma hell is long, bhikkhu. It is not easy to reckon it as being so many years, or hundreds of years, or thousands of years, or hundreds of thousands of years.’
‘Then could a simile be devised, bhante?’
‘It is possible, bhikkhu,’ the Blessed One said.
Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca kīvadīghaṃ nu kho bhante padume niraye āyuppamāṇan ti? Dīghaṃ kho bhikkhu padume niraye āyuppamāṇaṃ taṃ na sukaraṃ saṅkhātuṃ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā ti. Sakkā pana bhante upamaṃ kātun ti? Sakkā bhikkhū ti bhagavā avoca.
PTS PAGE 126(L7-12)
[The Blessed One:]
‘Suppose, bhikkhu, there were twenty measures of sesame seed, each the size of a Kosalan cartload, and a man removed one seed every hundred years, those twenty measures of sesame seed would by that means be finished and consumed before the completion of one lifespan in the Abbuda hell.
Seyyathāpi bhikkhu vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya. Khippataraṃ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya natveva eko abbudo nirayo.
PTS PAGE 126(L12-27)
• ‘Twenty lifespans in the Abbuda hell is equivalent to one lifespan in the Nirabbuda hell.
• ‘Twenty lifespans in the Nirabbuda hell is equivalent to one lifespan in the Ababa hell.
• ‘Twenty lifespans in the Ababa hell is equivalent to one lifespan in the Ahaha hell.
• ‘Twenty lifespans in the Ahaha hell is equivalent to one lifespan in the Aṭaṭa hell.
• ‘Twenty lifespans in the Aṭaṭa hell is equivalent to one lifespan in the Kumuda hell.
• ‘Twenty lifespans in the Kumuda hell is equivalent to one lifespan in the Sogandhika hell.
• ‘Twenty lifespans in the Sogandhika hell is equivalent to one lifespan in the Uppalaka hell.
• ‘Twenty lifespans in the Uppalaka hell is equivalent to one lifespan in the Puṇḍarīka hell.
• ‘Twenty lifespans in the Puṇḍarīka hell is equivalent to one lifespan in the Paduma hell.
‘Bhikkhu, for harbouring resentment against Sāriputta and Moggallāna, the bhikkhu Kokālika has been reborn in the Paduma hell.’
This is what the Blessed One said. When the Sublime One had spoken thus, the Teacher further said this:
Seyyathāpi bhikkhu vīsati abbudā nirayā evameko nirabbudo nirayo. Seyyathāpi bhikkhu vīsati nirabbudā nirayā evameko ababo nirayo. Seyyathāpi bhikkhu vīsati ababā nirayā evameko ahaho nirayo. Seyyathāpi bhikkhu vīsati ahahā nirayā evameko aṭaṭo nirayo. Seyyathāpi bhikkhu vīsati aṭaṭā nirayā evameko kumudo nirayo. Seyyathāpi bhikkhu vīsati kumudā nirayā evameko sogandhiko nirayo. Seyyathāpi bhikkhu vīsati sogandhikā nirayā evameko uppalako nirayo. Seyyathāpi bhikkhu vīsati uppalakā nirayā evameko puṇḍarīko nirayo. Seyyathāpi bhikkhu vīsati puṇḍarīkā nirayā evameko padumo nirayo. Padumaṃ kho pana bhikkhu nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā ti. Idamavoca bhagavā idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 657
[The Blessed One:]
‘When a man is born, an axe is born, too, within his mouth, with which the fool cuts himself in uttering wrongful speech.
Purisassa hi jātassa kuṭhārī jāyate mukhe
Yāya chindati attānaṃ bālo dubbhāsitaṃ bhaṇaṃ
VERSE 658
’He who praises one deserving criticism, or criticises one deserving praise, accumulates demerit with his mouth, by which he finds no happiness.
Yo nindiyaṃ pasaṃsati taṃ vā nindati yo pasaṃsiyo
Vicināti mukhena so kaliṃ kalinā tena sukhaṃ na vindati
VERSE 659
‘Trifling is the calamity that involves the loss of wealth at dice, or of all one’s property together with oneself. This is the much greater calamity: he whose mind conceives hatred for Sublime Ones.’
Appamatto ayaṃ kali yo akkhesu dhanaṃ parājayo
Sabbassāpi sahāpi attanā ayameva mahattaro kali
Yo sugatesu manaṃ padosaye
COMMENT
We close the quotation marks here for reasons explained in the comments to the following verses, particularly verses 660 and 663.
VERSE 660
One who maligns Noble People, having directed unvirtuous speech and thoughts against them, ends up in hell for [the equivalent of] 100,036 Nirabbuda [lifetimes] plus 5 Abbuda [lifetimes].
Sataṃ sahassānaṃ nirabbudānaṃ chattiṃsati pañca ca abbudāni
Yamariyagarahī nirayaṃ upeti vācaṃ manañca paṇidhāya pāpakaṃ
COMMENT
Sataṃ sahassānaṃ nirabbudānaṃ chattiṃsati pañca ca abbudāni: ‘100,036 Nirabbuda [lifetimes] plus 5 Abbuda [lifetimes].’ This number may have needed adjusting for metrical purposes, but it is nonetheless hard to understand, for two reasons:
1) In his tidy classification of hells, the Buddha resorted to round figures of twenty, which is in harmony with the simile, where the sesame seeds were likewise a measure of twenty. But in verse 660, this tidy system is shattered by the figure 100,036, and by the perplexing addition of 5 Abbuda lifetimes, which amount to a mere quarter of a Nirabbuda lifetime.
2) According to our arithmetic, Kokālika was subjected to torment for 25.6 billion Nirabbuda lifetimes, which is approximately 256,000 times longer than is quoted in this verse for exactly the same wrongdoing.
Both these points seem best explained by reference to our note on verse 663. Nonetheless, to its credit, this verse occurs also in the Kokālika Sutta (S.1.150). But the Kokālika Sutta ends at this point, which points to the uncertainty of the following verses.
VERSE 661
[The Blessed One:]
‘One who speaks untruthfully ends up in hell, and also he who having done something, denies he did it. Having passed on, both these men of base conduct become equal in the hereafter.’
Abhūtavādī nirayaṃ upeti yo vāpi katvā na karomī ti cāha
Ubho pi te pecca samā bhavanti nihīnakammā manujā parattha
COMMENT
We uses quotation marks here, because this verse is linked to the Buddha in the Sundarī Sūtta (Ud.45) and Dh.v.306.
VERSE 662
[The Blessed One:]
‘Whoever wrongs a man who is free of hatred, a pure person unblemished [by spiritual defilement], the demerit rebounds on the fool himself like fine dust thrown against the wind.’
Yo appaduṭṭhassa narassa dussati suddhassa posassa anaṅgaṇassa
Tameva bālaṃ pacceti pāpaṃ sukhumo rajo paṭivātaṃ va khitto
COMMENT
Anaṅgaṇassa: ‘unblemished [by spiritual defilement].’ The parenthesis follows a common linkage of terms: anaṅgaṇe vigatūpakkilese (D.1.76); anaṅgaṇo asaṅkiliṭṭhacitto (M.1.25).
COMMENT
This verse is linked to the Buddha in the Phusati Sutta (S.1.13) and Dh.v.125.
VERSE 663
He who is given to the quality of greed, who lacks faith [in the perfection of the Perfect One’s enlightenment], who is miserly, inhospitable, stingy, and given to malicious speech, he reviles others with his speech.
Yo lobhaguṇe anuyutto so vacasā paribhāsati aññe
Asaddho kadariyo avadaññū maccharī pesuṇiyasmiṃ anuyutto
COMMENT
Lobhaguṇe: ‘the quality of greed.’ See IGPT sv Guṇa.
COMMENT
Asaddho: ‘lacks faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā. This follows the definition of saddhindriyaṃ.
COMMENT
From this verse onwards, the sutta loosely follows the Devadūta Sutta (MN130). Various aspects raise the question of authenticity. For example:
1) The verses neither claim nor infer that the Buddha himself was the speaker.
2) Regarding verse 664, with the statement ‘You are bound for hell’ (nerayikosi), it is inconceivable that the Buddha would have spoken such words, which are diametrically opposed to the peaceful principles of the Araṇavibhanga Sutta (MN139). The comparable words spoken by King Yama in the Devadūta Sutta are more dignified:
• ‘This unvirtuous deed was done by you, and you will indeed experience its karmic consequence.’
☸ kataṃ tayāvetaṃ pāpaṃ kammaṃ kataṃ tvaññevetassa vipākaṃ paṭisaṃvedissasī ti (M.3.182).
3) Verse 677 compares the number of sesame seeds to the lifetimes in Paduma hell, whereas the Buddha in fact compared them to the Abbuda hell.
4) Norman notes that verses 663 to 676 change to Vegāvātī metre, which suggests a single composition at a later date.
5) In other suttas which elaborate on this same theme of hell, and which are explicitly linked to the Buddha―for example the Bālapaṇḍita Sutta (MN129) and Devadūta Sutta (MN130)―the suttas always conclude on a good note, speaking either of heaven or Nibbāna. Not so this Kokālika Sutta.
VERSE 664
Foul-mouthed, dishonest, ignoble, destroyer of beings, unvirtuous, wrongdoer, vilest of men, iniquitous, depraved: do not say too much in this world. You are bound for hell.
Mukhadugga vibhūta anariya bhūnahu pāpaka dukkaṭakāri
Purisanta kalī avajāta mā bahubhāṇidha nerayikosi
COMMENT
Vibhūta: ‘dishonest.’ Bhūta means ‘that which is, i. e. natural, genuine, true’ (PED). This is the most extraordinary verse in the Suttanipāta. The use of the expressions ‘foul-mouthed’ and ‘do not say too much,’ and, in the next verse, ‘you scatter defilement leading to harm’ is particularily ironic.
VERSE 665
You scatter defilement leading to harm. A wrongdoer, you are maligning good people. Having performed many bad deeds, you will go to the Downfall for a long time.
Rajamākirasī ahitāya sante garahasi kibbisakārī
Bahūni duccaritāni caritvā gañchisi kho papataṃ cirarattaṃ
VERSE 666
For no one’s accumulated demerit is [simply] destroyed: it indeed returns. Its owner indeed receives it. The wrongdoer, the fool, sees misery for himself in the hereafter.
Na hi nassati kassaci kammaṃ eti ha taṃ labhateva suvāmi
Dukkhaṃ mando paraloke attani passati kibbisakārī
COMMENT
Kammaṃ: ‘accumulated demerit.’ See IGPT sv Kamma.
VERSE 667
He ends up in the place of being struck with iron spikes, of iron stakes with sharp blades. And there is also the food there that is likewise appropriate [for such a place] that resembles red-hot iron balls.
Ayosaṅkusamāhataṭṭhānaṃ tiṇhadhāramayasūlamupeti
Atha tattaayoguḷasannibhaṃ bhojanamatthi tathā patirūpaṃ
VERSE 668
When speaking, [the wardens of hell] do not speak pleasantly. [The new arrivals] do not hasten towards them. They have not entered a safe place. They lie on rugs of burning coal. They enter a blazing furnace.
Na hi vaggu vadanti vadantā nābhijavanti na tāṇamupenti
Aṅgāre santhate sayanti agginisamaṃ jalitaṃ pavisanti.
VERSE 669
Shrouding them in a net, [the warders of hell] strike them with iron hammers. [The new arrivals] approach a truly blinding darkness which extends like a fog.
Jālena ca onahiyāna tattha hananti ayomayakuṭebhi
Andhaṃva timisamāyanti taṃ vitataṃ hi yathā mahikāyo
VERSE 670
Then they enter a metal cauldron, a blazing furnace, in which they are roasted for a long time, jumping up and down in the furnace.
Atha lohamayaṃ pana kumbhiṃ agginisamaṃ jalitaṃ pavisanti
Paccanti hi tāsu cirarattaṃ agginisamāsu samuppilavāte
VERSE 671
Then the wrongdoer is cooked there in a mixture of pus and blood. Whatever region he inhabits, he is fouled on being touched.
Atha pubbalohitamisse tattha kiṃ paccati kibbisakārī
Yaṃ yaṃ disataṃ adhiseti tattha kilissati samphusamāno
VERSE 672
The wrongdoer is cooked there in [a pot of] water which is the abode of maggots. Nor is there even a shore to reach because the pots all around are all the same.
Puḷavāvasathe salilasmiṃ tattha kiṃ paccati kibbisakārī
Gantuṃ na hi tīramapatthi sabbasamā hi samantakapallā
COMMENT
Na hi tīra’vamatthi: ‘Nor is there a shore.’ The text reads tīramapatthi. We accept Norman’s tīra’va-m-atthi. The baffling nature of this verse is to be explained by our comments on verse 663. Having living maggots in boiling water is incongruous. The comparable passage in the Devadūta Sutta involves needle-mouthed creatures in the Hell of Excrement (gūthaniraye sūcimukhā pāṇā) that bore through and consume one’s bone marrow (M.3.185).
VERSE 673
Furthermore, they enter the sharp-leaved Asipatta Wood, and their limbs are amputated. Having grabbed their tongues with hooks, [the warders of hell] beat them, pulling them here and there.
Asipattavanaṃ pana tiṇhaṃ taṃ pavisanti samucchidagattā
Jivhaṃ balisena gahetvā ārajayārajayā vihananti
VERSE 674
Then, further, they reach the Vetaranī river, difficult to negotiate, full of sharp knives and razors. Fools and evildoers tumble in there, having done unvirtuous deeds.
Atha vetaraṇiṃ pana duggaṃ tiṇhadhārakhuradhāramupenti
Tattha mandā papatanti pāpakarā pāpāni karitvā
COMMENT
‘They reach the Vetaranī river, difficult to negotiate, full of sharp knives and razors.’ This Vetaranī river has a tangled history. In the Sādhu Sutta (S.1.21) Bodhi compares it to the River Styx, which good people cross on their way to heaven:
• The person who gives a gift that has been righteously gained, obtained through exertion and energy, having crossed Yama’s Vetaranī river, the mortal ends up in heavenly places.
☸ Yo dhammaladdhassa dadāti dānaṃ uṭṭhānaviriyādhigatassa jantu
Atikkamma so vetaraṇiṃ yamassa dibbāni ṭhānāni upeti macco ti (S.1.21).
But Buddhaghosa applied Vetaranī to the ‘great river of lye’ (mahatī khārodikā nadī) mentioned in the Devadutā Sutta (M.3.185), whose biting, alkaline nature was reserved for the torture of wrongdoers. The craftsmen of our Kokālika Sutta accepted that the Vetaranī was for wrongdoers, but now conceived that its biting nature was due to knives and razors (tiṇhadhārakhuradhāra). This left Buddhaghosa having to explain how a river of lye had become a river of knives and razors. Diplomatically, he said it was both. The knives and razors lined the banks. Who mentioned the River Styx?
VERSE 675
Sabala and Sāma [the hounds of hell], and flocks of ravens eat them while they weep; and greedy jackals, vultures, and crows attack them.
Khādanti hi tattha rudante sāmā sabalā kākolagaṇā ca
Soṇā sigālā paṭigijjhā kulalā vāyasā ca vitudanti
COMMENT
Sāmā sabalā: ‘Sabala and Sāma [the hounds of hell].’ See BDPPN.
VERSE 676
Miserable indeed is life in this place, as wrongdoing people [soon] find out. Therefore, in his remaining life a man should do what should be done, and not be negligently applied [to the practice].
Kicchā vatayaṃ idha vutti yaṃ jano passati kibbisakārī
Tasmā idha jīvitasese kiccakaro siyā naro na pamajje
VERSE 677
Those cartloads of sesame seeds which are compared to Paduma hell, have been counted by the wise. They amount to 500,000 myriad plus an extra 120 million.
Te gaṇitā vidūhi tilavāhā ye padume niraye upanītā
Nahutāni hi koṭiyo pañca bhavanti dvādasa koṭisatāni punaññā
COMMENT
Upanītā: ‘compared to.’ We use Norman’s explanation.
COMMENT
Nahutāni: ‘myriad.’ PED calls this ‘a vast number, a myriad.’ Myriad has two meanings, either 10,000 or a great number, says Webster’s. This verse betrays itself in several ways. Firstly, adding numbers, an insignificant number to a very large number, is reminiscent of verse 660. Secondly, no wise person would count twenty cartloads of mustard seeds. After all, the Buddha did not equate the two timespans, but said only that ‘those twenty measures of sesame seed would by that means be finished and consumed before the completion of one lifespan in the Abbuda hell.’ To say they are ‘compared to Paduma hell’ is to miss this point.
VERSE 678
As long as miserable hells are spoken of in this world, for equally long must they be lived in. Therefore, in the presence of those who are inwardly pure, well behaved, and who have good qualities, one should continuously guard one’s speech and mind.
Yāva dukkhā nirayā idha vuttā tatthapi tāva ciraṃ vasitabbaṃ
Tasmā sucipesalasādhuguṇesu vācaṃ manaṃ satataṃ parirakkhe ti
COMMENT
‘In the presence of those who are inwardly pure, well behaved, and who have good qualities, one should continuously guard one’s speech and mind.’ This, then, is the moral of our extraordinary story.
VERSE 679
[Early textual editors:]
During his daytime abiding Asita, the seer, saw that the Tāvatiṃsa devas were joyful and happy. Wearing clean, bright garments they were honouring Inda, holding streamers and cheering wildly.
Ānandajāte tidasagaṇe patīte sakkacca indaṃ sucivasane ca deve
Dussaṃ gahetvā atiriva thomayante asito isi addasa divāvihāre
COMMENT
Verses 679-698 are introductory verses. Their metre differs from the rest of the sutta. The commentary ascribes their authorship to Venerable Ānanda. But in accordance with our note on verse 30 we ascribe them to ‘early textual editors.’
COMMENT
Tidasagaṇe... deve: ‘the Tāvatiṃsa devas.’ The leader of the Tāvatiṃsa devas is here called Inda, another name for Sakka, Lord of the Devas (also in verse 1024). Verse 682 says these devas live on Mount Meru, also called Mount Sineru, the location of the Tāvatiṃsa heaven. Thus tidasagaṇe means Tāvatiṃsa.
VERSE 680
Seeing the devas delighted and exultant, having paid his respects to them he said this: ‘Why is the group of devas so exceedingly joyful? For what reason are they holding streamers and waving them about?
Disvāna deve muditamane udagge cittiṃ karitvā idamavocāsi tattha
Kiṃ devasaṅgho atiriva kalyarūpo dussaṃ gahetvā bhamayatha kiṃ paṭicca
VERSE 681
‘Even after the war with the asuras when victory was for the devas, and the asuras were defeated, even then there was not such excitement. What marvel has been seen that the devas are so delighted?
Yadāpi āsī asurehi saṅgamo jayo surānaṃ asurā parājitā
Tadāpi netādiso lomahaṃsano kimabbhutaṃ daṭṭhuṃ marū pamoditā
VERSE 682
‘They shout and sing, play music, clap hands, and dance. So, you who dwell on Mount Meru’s peaks, I ask you. Quickly dispel my puzzlement, dear sirs.’
Seḷenti gāyanti ca vādayanti ca bhujāni poṭhenti ca naccayanti ca
Pucchāmi vohaṃ merumuddhavāsine dhunātha me saṃsayaṃ khippa mārisā
VERSE 683
[The devas:]
‘The Bodhisatta, the excellent jewel beyond compare, has been born in the world of men for their welfare and happiness, in the village of Lumbini in the Sakyan country. Therefore we are delighted and exceedingly joyful.
So bodhisatto ratanavaro atulyo manussaloke hitasukhatāya jāto
Sakyāna gāme janapade lumbineyye tenamha tuṭṭhā atiriva kalyarūpā
VERSE 684
‘He is the best of beings, the foremost person, the best of men, supreme amongst all peoples. Roaring like a mighty lion, the king of beasts, he will set turning the Wheel of the Teaching in the grove named after seers.’
So sabbasattuttamo aggapuggalo narāsabho sabbapajānamuttamo
Vattessati cakkamisivhaye vane nadaṃva sīho balavā migābhibhū
COMMENT
Narāsabho: ‘best of men.’ To avoid ‘bull of men’ we treat narāsabho as naruttamo as found in verse 1021.
COMMENT
Isivhaye vane: ‘the grove named after seers.’ BDPPN is mistaken, then, in calling Isipatana an ‘open space’ near Benares. It was so-called because sages used to alight or depart from there on aerial flights to the Himalayas (isayo ettha nipatanti uppatanti cā ti isipatanam). It was the site of the famous Deer Park.
VERSE 685
On hearing this news, Asita quickly returned [to Earth] and went to Suddhodana’s residence. There he seated himself and asked the Sakyans: ‘Where is the young prince? I, too, wish to see him.’
Taṃ saddaṃ sutvā turitamavasarī so suddhodanassa tada bhavanaṃ upāgami
Nisajja tattha idamavocāsi sakye kuhiṃ kumāro ahamapi daṭṭhukāmo
VERSE 686
Then, to the one called Asita the Sakyans showed the boy, who was shining like gold that is being wrought by a really proficient [smith] at the very mouth of the forge, candescent with glory, with a perfect complexion.
Tato kumāraṃ jalitamiva suvaṇṇaṃ ukkāmukheva sukusalasampahaṭṭhaṃ
Daddallamānaṃ siriyā anomavaṇṇaṃ dassesu puttaṃ asitavhayassa sakyā
VERSE 687
Having seen the young prince as radiant as a shaft of light, as glorious as the Lord of the Stars traversing the night skies, blazing like the sun freed from autumn clouds, [Asita] became filled with joy and abundant rapture.
Disvā kumāraṃ sikhimiva pajjalantaṃ tārāsabhaṃva nabhasigamaṃ visuddhaṃ
Suriyaṃ tapantaṃ saradarivabbhamuttaṃ ānandajāto vipulamalattha pītiṃ
COMMENT
Visuddhaṃ: ‘glorious.’ Commentary: Visuddhan ti abbhādiupakkilesarahitaṃ; but this does not fit the context. PED (sv Visuddhi): ‘brightness, splendour, excellency; (ethically) purity, holiness, sanctification; virtue, rectitude.’
COMMENT
Tārāsabhaṃva: ‘Lord of the Stars’ The moon is the chief light amongst the constellations (nakkhattānaṃ mukhaṃ cando, Sn.v.569).
VERSE 688
In the sky, deities held aloft a many-ribbed, thousand-segment parasol. Golden-handled yak-tail whisks flitted up and down; but the holders of the parasol and whisks were invisible.
Anekasākhañca sahassamaṇḍalaṃ chattaṃ marū dhārayumantalikkhe
Suvaṇṇadaṇḍā vītipatanti cāmarā na dissare cāmarachattagāhakā
COMMENT
Vītipatanti cāmarā: ‘yak-tail whisks flitted up and down.’ A whisk is ‘for brushing away flies,’ says Webster’s, not for killing them. Norman seems uncertain about this, because he says ‘yak-tail fans.’
VERSE 689
On seeing him like a golden ornament on red brocade, with a white umbrella being carried over his head, the seer with matted hair called Kaṇhasiri, with a happy and uplifted mind received him into his arms.
Disvā jaṭī kaṇhasirivhayo isi suvaṇṇanikkhaṃ viya paṇḍukambale
Setañca chattaṃ dhariyantaṃ muddhani udaggacitto sumano paṭiggahe
COMMENT
Paṇḍukambale: ‘red brocade.’ This is Bodhi’s term at A.1.181.
VERSE 690
With a serene mind, having desirously received the chief of the Sakyans into his arms, [Asita], being fully versed in the marks of a Great Man and a master of the sacred texts, made this pronouncement: ‘This one is unsurpassed. Of men he is supreme.’
Paṭiggahetvā pana sakyapuṅgavaṃ jigiṃsako lakkhaṇamantapāragū
Pasannacitto giramabbhudīrayi anuttarāyaṃ dipadānamuttamo
COMMENT
Lakkhaṇamantapāragū: ‘fully versed in the marks of a Great Man and a master of the sacred texts.’ We regard mantapāragū (‘master of the sacred texts’) as equivalent to tiṇṇaṃ vedānaṃ pāragū (‘master of the three Vedas,’ A.3.223). And we regard lakkhaṇa as lakkhaṇesu anavayo (‘fully versed in the marks of a Great Man,’ A.1.166). See comment on verses 1019-1020.
VERSE 691
But then remembering his own imminent demise, being [suddenly] miserable, he shed tears. Seeing the seer crying, the Sakyans asked: ‘Surely there will be no misfortune for the prince?’
Athattano gamanamanussaranto akalyarūpo gaḷayati assukāni
Disvāna sakyā isimavocuṃ rudantaṃ
No ve kumāre bhavissati antarāyo
VERSE 692
Seeing the Sakyans miserable, the seer said: ‘I forsee no harm for the prince, nor will there be any misfortune for him. Be assured: this one is not low-grade.
Disvāna sakye isimavoca akalye nāhaṃ kumāre ahitamanussarāmi
Na cāpimassa bhavissati antarāyo na orakāyaṃ adhimanasā bhavātha
VERSE 693
‘This prince will attain the highest enlightenment. He will realise the highest state of purity. Being tenderly concerned for the welfare of the common man, he will turn the Wheel of the Teaching. The religious life [he proclaims] will be widely famed.
Sambodhiyaggaṃ phusissatāyaṃ kumāro so dhammacakkaṃ paramavisuddhadassī
Vattessatāyaṃ bahujanahitānukampī vitthārikassa bhavissati brahmacariyaṃ
COMMENT
Bahujanahitānukampī: ‘Being tenderly concerned for the welfare of the common man.’ See IGPT sv Karuṇā.
VERSE 694
‘Of my life here, not much remains. There will be death for me before [all] that happens. I will not hear the teaching of the Incomparable One. Therefore I am distressed, fallen into misery, grief-stricken.’
Mamañca āyu na ciramidhāvaseso athantarā me bhavissati kālakiriyā
Sohaṃ na sussaṃ asamadhurassa dhammaṃ tenamhi aṭṭo vyasanaṃgato aghāvī
VERSE 695
Having produced much rapture for the Sakyans, that religious man left the inner palace chamber. Out of tender concern for his nephew he encouraged him [to practise] the teaching of the Incomparable One.
So sākiyānaṃ vipulaṃ janetvā pītiṃ antepuramhā niragamā brahmacārī
So bhāgineyyaṃ sayaṃ anukampamāno samādapesi asamadhurassa dhamme
VERSE 696
[Asita to Nālaka:]
‘When you hear the word “Buddha” from someone, or “One who has attained enlightenment explains the Path of Truth,” having gone there, questioning him yourself, live the religious life under that Blessed One.’
Buddho ti ghosaṃ yada parato suṇāsi sambodhipatto vivarati dhammamaggaṃ
Gantvāna tattha sayaṃ paripucchiyāno carassu tasmiṃ bhagavati brahmacariyaṃ
VERSE 697
Having been instructed by one of excellent qualities who was intent on his [nephew’s] spiritual well-being, who foresaw the [possibility of the] highest state of purity in the future [for him], then Nālaka, with a heap of accumulated merit, with sense faculties supervised [by mindfulness], awaited the Conqueror expectantly.
Tenānusiṭṭho hitamanena tādinā anāgate paramavisuddhadassinā
So nālako upacitapuññasañcayo jinaṃ patikkhaṃ parivasi rakkhitindriyo
COMMENT
Tādinā: ‘one of excellent qualities.’ See IGPT sv Tādin.
COMMENT
Jinaṃ: ‘Conqueror [of all unvirtuous, spiritually unwholesome factors].’ See comment on verse 379.
COMMENT
Rakkhitindriyo: ‘sense faculties supervised [by mindfulness].’ See IGPT sv Rakkhati.
VERSE 698
Hearing the news at the time of the excellent Conqueror’s turning of the Wheel of the Teaching, when the prediction of the one called Asita had come to fruition, having gone, having seen the greatest of seers, having gained faith in him, he asked the excellent Sage about the excellent practice of sagehood.’
Sutvāna ghosaṃ jinavaracakkavattane gantvāna disvā isinisabhaṃ pasanno
Moneyyaseṭṭhaṃ munipavaraṃ apucchi samāgate asitāvhayassa sāsaneti
COMMENT
This is the end of the introductory verses. The metre now changes to Śloka.
COMMENT
Moneyya: ‘practice of sagehood.’ This term for moneyya not only consistently fits the context in the following verses, it is supported by the definition of moneyya:
☸ Tīṇimāni bhikkhave moneyyāni. Katamāni tīṇi: kāyamoneyyaṃ vacīmoneyyaṃ manomoneyyaṃ. Katamañca bhikkhave kāyamoneyyaṃ? Idha bhikkhave bhikkhu pāṇātipātā paṭivirato hoti. Adinnādānā paṭivirato hoti. Abrahmacariyā paṭivirato hoti. Idaṃ vuccati bhikkhave kāyamoneyyaṃ. Katamañca bhikkhave vacīmoneyyaṃ? Idha bhikkhave bhikkhu musāvādā paṭivirato hoti. Pisuṇāvācā paṭivirato hoti. Pharusāvācā paṭivirato hoti. Samphappalāpā paṭivirato hoti. Idaṃ vuccati bhikkhave vacīmoneyyaṃ. Katamañca bhikkhave manomoneyyaṃ? Idha bhikkhave bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ vuccati bhikkhave manomoneyyaṃ (A.1.273).
VERSE 699-700
[Nālaka:]
‘This truthful advice of Asita is understood by me. I ask you about all this, Gotama, who have gone beyond all things. For one who has entered the ascetic life, longing for the practice of the almsround, tell me sage, being asked, about the practice of sagehood, the supreme practice.’
Aññātametaṃ vacanaṃ asitassa yathātathaṃ
Taṃ taṃ gotama pucchāma sabbadhammānaṃ pāraguṃ
Anagāriyupetassa bhikkhācariyaṃ jigiṃsanto
Muni pabrūhi me puṭṭho moneyyaṃ uttamaṃ padaṃ
COMMENT
Pāraguṃ: ‘gone beyond.’ See IGPT sv Pāragata.
COMMENT
Uttamaṃ padaṃ: ‘the supreme practice.’ Commentary: uttamapaṭipadaṃ.
VERSE 701
[The Blessed One:]
‘I will explain the practice of sagehood to you, which is hard to undertake, hard to bear. Come now, I will tell you about it. Brace yourself. Be resolute.
Moneyyaṃ te upaññissaṃ dukkaraṃ durabhisambhavaṃ
Handa te naṃ pavakkhāmi santhambhassu daḷho bhava
COMMENT
Upaññissaṃ: ‘I will explain’. In accordance with Norman’s explanation.
COMMENT
Santhambhassu: ‘Brace yourself.’ See comment on verse 1027.
VERSE 702
‘One should practice even-mindedness, for in the village there is abuse and veneration. One should protect one’s mind against spiritual flaws. One should live the religious life peacefully, without swelled-headedness.
Samānabhāgaṃ kubbetha gāme akkuṭṭhavanditaṃ
Manopadosaṃ rakkheyya santo anuṇṇato care
COMMENT
Padosaṃ: ‘spiritual flaws.’ See IGPT sv Dosa.
COMMENT
Care: ‘One should live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
COMMENT
Anuṇṇato: ‘without swelled-headedness’. See IGPT sv Uṇṇata.
VERSE 703
‘Like flames in a forest, various [dangers] emerge. Women entice a sage: may they not entice you.
Uccāvacā niccharanti dāye aggisikhūpamā
Nāriyo muniṃ palobhenti tāsu taṃ mā palobhayuṃ
VERSE 704
‘Having abandoned sensuous pleasures completely, he is one who abstains from sexual intercourse. He is neither hostile towards nor attached to living beings, whether timid or mettlesome.
Virato methunā dhammā hitvā kāme parovare
Aviruddho asāratto pāṇesu tasathāvare
COMMENT
Aviruddho: ‘not hostile.’ See IGPT sv Viruddha.
VERSE 705
‘“As for me, so for these. As for these, so for me.” Having compared himself [with others], he would neither kill nor cause to kill.
Yathā ahaṃ tathā ete yathā ete tathā ahaṃ
Attānaṃ upamaṃ katvā na haneyya na ghātaye
COMMENT
Na haneyya na ghātaye: ‘neither kill nor cause to kill.’ See comment on verse 629.
VERSE 706
‘Having abandoned the desire and greed by which the common man is bound [to individual existence], one who is clear-sighted should practise [this practice of sagehood]. He should transcend this hell.
Hitvā icchañca lobhañca yattha satto puthujjano
Cakkhumā paṭipajjeyya tareyya narakaṃ imaṃ
COMMENT
Satto: ‘bound [to individual existence].’ See IGPT sv Saṅga.
COMMENT
Paṭipajjeyya: ‘should practise [this practice of sagehood]’. Commentary: imaṃ moneyyapaṭipadaṃ paṭipajjeyya.
VERSE 707
‘He should have an ungorged stomach, eating moderately. He should be of few needs, not self-indulgent. He becomes free of the hunger that is due to desire, free of desire, one who has realised the Untroubled.
Ūnūdaro mitāhāro appicchassa alolupo
Sa ve icchāya nicchāto aniccho hoti nibbuto
COMMENT
Nibbuto: ‘realised the Untroubled.’ See IGPT sv Nibbāna.
VERSE 708
‘Having walked on almsround, the sage would take himself to the woods and stand or take a seat at the root of a tree.
Sa piṇḍacāraṃ caritvā vanantamabhihāraye
Upaṭṭhito rukkhamūlasmiṃ āsanūpagato muni
VERSE 709
‘The wise man intent on meditation would be delighted in the woods. He would meditate at the root of a tree, being completely content within himself.
Sa jhānapasuto dhīro vanante ramito siyā
Jhāyetha rukkhamūlasmiṃ attānamabhitosayaṃ
VERSE 710
‘Then at daybreak he would take himself to the village. He would not long for an invitation or a gift from the village.
Tato ratyā vivasane gāmantamabhihāraye
Avhānaṃ nābhinandeyya abhihārañca gāmato
COMMENT
Nābhinandeyya: ‘would not long for.’ See IGPT sv Abhinandati.
VERSE 711
‘Having arrived at the village, the sage would not walk on almsround hurriedly. He would cut off conversation. He would not speak a word with an ulterior motive.
Na muni gāmamāgamma kulesu sahasā care
Ghāsesanaṃ chinnakatho na vācaṃ payutaṃ bhaṇe
COMMENT
Na vācaṃ payutaṃ bhaṇe: ‘He would not speak a word with an ulterior motive.’ See note on verse 930.
VERSE 712
‘[He would reflect:] “Since I received something, that is alright,” or “Since I received nothing, that is good.” Being the same in either event, he [would] return to that same tree.
Alatthaṃ yadidaṃ sādhu nālatthaṃ kusalaṃ iti
Ubhayeneva so tādī rukkhaṃvupanivattati
VERSE 713
‘Wandering [for alms], bowl in hand, not dumb but considered so, he would not despise a small gift, and would not disparage the donor.
Sa pattapāṇi vicaranto amūgo mūgasammato
Appaṃ dānaṃ na hīḷeyya dātāraṃ nāvajāniyā
VERSE 714
‘Various are the paths made known by the Ascetic. They do not go to the Far Shore twice; but this [Far Shore] is not experienced [even] once.
Uccāvacā hi paṭipadā samaṇena pakāsitā
Na pāraṃ diguṇaṃ yanti nayidaṃ ekaguṇaṃ mutaṃ
COMMENT
Uccāvacā hi paṭipadā samaṇena pakāsitā: ‘Various are the paths made known by the Ascetic.’ This verse and the next stray away from the theme of this discourse, and therefore necessitate reciters’ remarks in verse 716 to re-establish the Buddha as the speaker. Thus most translations would open verse 716 like this:
• I will explain the practice of sagehood to you’ (said the Blessed One).
☸ Moneyyaṃ te upaññissaṃ (iti bhagavā)
Further, we note that the Buddha refers to himself as ‘the Ascetic,’ which again seems out of place. These verses may not originally have been part of the sutta, but their metre fits.
COMMENT
Uccāvacā hi paṭipadā samaṇena pakāsitā: ‘Various are the paths made known by the Ascetic.’ This can be explained by Venerable Ānanda’s reflection:
• Whichever bhikkhu or bhikkhunī has declared the attainment of arahantship in my presence, all have followed one or other of these paths. Which four?
☸ yo hi koci āvuso bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ vyākaroti. Sabbo so catūhi maggehi etesaṃ vā aññatarena. Katamehi catūhi?
1) insightfulness preceded by inward calm
☸ samathapubbaṅgamaṃ vipassanaṃ
2) inward calm preceded by insightfulness
☸ vipassanāpubbaṅgamaṃ samathaṃ
3) inward calm together with insightfulness
☸ samathavipassanaṃ yuganaddhaṃ
4) Or a bhikkhu’s mind is seized by righteous disquietude
☸ bhikkhuno dhammuddhaccaviggahītaṃ mānaṃ hoti (A.2.157).
COMMENT
Na pāraṃ diguṇaṃ yanti: ‘They do not go to the Far Shore twice.’ In other words:
• Gone to the Far Shore, one of such good qualities does not return.
☸ pāragato na pacceti tādī ti (Sn.v.803).
COMMENT
Nayidaṃ ekaguṇaṃ mutaṃ: ‘this [Far Shore] is not experienced [even] once.’ When Venerable Sāriputta said the Untroubled is pleasant (sukhamidaṃ nibbānaṃ), a bhikkhu asked, “What is pleasant given that there, nothing is experienced?” (kiṃ panettha āvuso sāriputta sukhaṃ yadettha natthi vedayitan ti). Sāriputta replied: “It is pleasant given that there, nothing is experienced” (etadeva khvettha āvuso sukhaṃ yadettha natthi vedayitaṃ) (A.4.414). Ekaguṇaṃ means ‘one time’: see IGPT sv Guṇa.
VERSE 715
‘In the bhikkhu for whom there is no attachment, who has destroyed the stream [of craving], who has abandoned [all karmically consequential conduct] whether suitable or unsuitable, no anguish is to be found.
Yassa ca visatā natthi chinnasotassa bhikkhuno
Kiccākiccappahīnassa pariḷāho na vijjati
COMMENT
Chinnasotassa: ‘destroyed the stream [of craving].’ See comment on verse 948.
COMMENT
Kiccākiccappahīnassa: ‘abandoned [all karmically consequential conduct] whether suitable or unsuitable.’ Kiccākiccappahīnassa strictly means ‘abandoned what is to be done and what is not to be done’. The commentary says: kusalākusalappahānena, ‘abandoned what is spiritually wholesome and spiritually unwholesome.’ We parenthesise sabbaṃ kammañca in accordance with verse 900:
• But one who abandons [adherence to] observances and practices, and all karmically consequential conduct whether blameworthy or blameless.
☸ Sīlabbataṃ vāpi pahāya sabbaṃ kammañca sāvajjanavajjametaṃ (Sn.v.900).
COMMENT
Pariḷāho: ‘anguish.’ See IGPT sv Pariḷāha.
VERSE 716
‘I will explain the practice of sagehood to you. One should be as [sharp] as a razor. [One should dispel one’s hunger by] pressing one’s palate with one’s tongue. One should be restrained in respect of one’s stomach.
Moneyyaṃ te upaññissaṃ khuradhārūpamo bhave
Jivhāya tālumāhacca udare saṃyato siyā
COMMENT
Khuradhārūpamo: ‘[sharp] as a razor.’ This corresponds to Pāli’s ‘[sharp] as a razor’s edge’.
COMMENT
Jivhāya tālumāhacca udare saṃyato siyā: ‘[One should dispel one’s hunger by] pressing one’s palate with one’s tongue. One should be restrained in respect of one’s stomach.’
The technique should be compared to Th.v.982-3, where, in the same situation, Sāriputta advises the use of water to produce a feeling of fullness:
• Whether eating moist food or dry, one should not be oversatiated. With an ungorged stomach, eating moderately, a bhikkhu should mindfully fulfil the ideals of religious asceticism.
☸ Allaṃ sukkhaṃ vā bhuñjanto na bāḷhaṃ suhito siyā
Ūnūdaro mitāhāro sato bhikkhu paribbaje (Th.v.982)
• Leaving four or five mouthfuls [before repletion], [to fill the space] he should drink water. This [way of using almsfood] is sufficient for the abiding in comfort of a resolute bhikkhu.
☸ Cattāro pañca ālope abhutvā udakaṃ pive
Alaṃ phāsuvihārāya pahitattassa bhikkhuno (Th.v.983).
VERSE 717
‘One should neither have a mind that is sluggish, nor have thoughts that are too busy. One should be free of inward rottenness, free of attachment, having the religious life as one’s [sole] means of survival.
Alīnacitto ca siyā na cā pi bahu cintaye
Nirāmagandho asito brahmacariyaparāyaṇo
COMMENT
Nirāmagandho: ‘free of inward rottenness.’ See comment on verse 251.
COMMENT
Brahmacariyaparāyaṇo: ‘having the religious life as one’s [sole] means of survival.’ Parāyaṇa can mean ‘support’ e.g. ‘supported by a walking stick’ (daṇḍaparāyaṇaṃ, M.1.88). ‘Means of survival’ is an extension of the same idea. For further notes, see IGPT sv Pārāyana.
VERSE 718
‘One should train oneself to eat at a single session, and to being in [regular] attendance on ascetics. [The practice of] solitude is declared to be [intrinsic to] sagehood. Alone, you will certainly be delighted, and will shine forth in the ten directions.
Ekāsanassa sikkhetha samaṇūpāsanassa ca
Ekattaṃ monamakkhātaṃ eko va abhiramissasi
Atha bhāhisi dasadisā
COMMENT
Ekāsanassa sikkhetha: ‘train oneself to eat at a single session.’ Ekāsana could be either eka+asana or eka+āsana, which would mean dwelling alone. We take the former, as it is linked to sikkhetha, to train. Dwelling alone is commonly linked to bhajati or sevati plus ritta or vivitta:
• rittāsanaṃ sayanaṃ sevato (Sn.v.963).
• bhajato rittamāsanaṃ (Sn.v.958).
• bhajamānassa vivittamāsanaṃ (Sn.v.910).
COMMENT
Ekattaṃ monamakkhātaṃ: ‘[The practice of] solitude is declared to be [intrinsic to] sagehood’. Living physically alone is only part of this practice. The fulfilment of solitude is explained in the Theranāmaka Sutta:
‘And how, Elder, is dwelling alone fulfilled in detail? In this regard, Elder:
☸ Kathañca thera ekavihāro vitthāreṇa paripuṇṇo hoti? Idha thera
• what lies in the past has been abandoned
☸ yaṃ atītaṃ taṃ pahīnaṃ
• what lies in the future has been relinquished
☸ yaṃ anāgataṃ taṃ paṭinissaṭṭhaṃ
• and fondness and attachment regarding one’s presently acquired state of individuality have been thoroughly eliminated
☸ paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto
It is in such a way, Elder, that dwelling alone is fulfilled in detail’
☸ Evaṃ kho thera ekavihāro vitthāreṇa paripuṇṇo hotī ti (S.2.283).
COMMENT
Eko va abhiramissasi: ‘Alone, you will certainly be delighted.’ We follow Norman’s reading va for ce, and we take va as eva.
COMMENT
Bhāhisi: ‘you will shine forth.’ Two points:
1) Some texts say this line belongs to the next verse. For the sake of readability, we leave it here.
2) We accept Norman’s preference for bhāhisi (versus bhāsihi) which indicates a striking switch in the subject of the verse from ‘one’ to ‘you’. The two words have similar meanings, being related either to pabhāti (bhā-) or bhāsati (bhās-), both meaning ‘shine’.
VERSE 719
‘Having heard of the fame of the wise, of those who meditate, of those who have given up sensuous pleasure, my disciple should all the more develop shame of wrongdoing and faith [in the perfection of the Perfect One’s enlightenment].
Sutvā dhīrānaṃ nigghosaṃ jhāyīnaṃ kāmacāginaṃ
Tato hiriñca saddhañca bhiyyo kubbetha māmako
COMMENT
Saddhañca: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddha.
VERSE 720
‘Understand [sagehood] by the streams [that course] through channels and gullies. [Waters] in small channels flow noisily: the great oceans flow in silence.
Taṃ nadīhi vijānātha sobbhesu padaresu ca
Saṇantā yanti kussobbhā tuṇhīyanti mahodadhī
VERSE 721
‘What is empty is noisy: what is full is peaceful. A fool is like a half-filled waterpot. A wise man is like a full lake.
Yadūnakaṃ taṃ saṇati yaṃ pūraṃ santameva taṃ
Aḍḍhakumbhūpamo bālo rahado pūrova paṇḍito
VERSE 722
‘When an ascetic speaks much, then it is involved with and conducive to spiritual well-being. Knowing [it is the right time to do so] he explains the teaching; knowing [it is the right time to do so] he explains much.
Yaṃ samaṇo bahuṃ bhāsati upetaṃ atthasaṃhitaṃ
Jānaṃ so dhammaṃ deseti jānaṃ so bahu bhāsati
COMMENT
Upetaṃ: ‘involved.’ See IGPT sv Upeti.
COMMENT
Atthasaṃhitaṃ: ‘conducive to spiritual well-being.’ See IGPT sv Attha.
COMMENT
Jānaṃ: ‘Knowing [it is the right time to do so].’ We take this as kālaññū, as illustrated in the following quote:
• If concerning what is past, what is true, what is factual, and what is conducive to spiritual well-being, concerning that the Perfect One knows well the time when to explain it.
☸ Atītañcepi cunda hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya (D.3.135).
VERSE 723
‘But he who, knowing [it is the right time to do so] restrains himself; knowing [it is the right time to do so] does not explain much, that sage deserves his sagehood; he has realised sagehood.’
Yo ca jānaṃ saṃyatatto jānaṃ na bahu bhāsati
Sa muni monamarahati sa muni monamajjhagā ti
PTS PAGES 139(L15)-140(L2)
Thus have I heard:
At one time the Blessed One was dwelling in Sāvatthī, in the Eastern Monastery, in the Palace of Migāra's Mother. Now at that time on the Observance Day on the fifteenth day [of the half-month], on the full moon night, the Blessed One was seated surrounded by an assembly of bhikkhus out in the open air. Then the Blessed One having looked around at the completely silent assembly of bhikkhus addressed them:
Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi
PTS PAGE 140(L2-8)
‘Bhikkhus, if there are any who ask you “What point is there in your listening to these teachings which are wholesome, noble, and which lead to deliverance [from suffering] and to enlightenment?” they should be spoken to thus: “In order to know the pairs of teachings according to reality.” [If they ask] “What pair are you speaking about?” [they should be spoken to thus:]
Ye te bhikkhave kusalā dhammā ariyā niyyānikā sambodhagāmino tesaṃ vo bhikkhave kusalānaṃ dhammānaṃ ariyānaṃ niyyānikānaṃ sambodhagāmīnaṃ kā upanisā savanāyā ti iti ce bhikkhave pucchitāro assu te evamassu vacanīyā yāvadeva dvayatānaṃ dhammānaṃ yathābhūtaṃ ñāṇāyā ti. Kiñca dvayataṃ vadetha?
COMMENT
Kusalā: ‘wholesome.’ See IGPT sv Kusala.
COMMENT
Niyyānikā: ‘which lead to deliverance [from suffering].‘ See IGPT sv Niyyāna.
PTS PAGE 140(L8-11)
[1: Suffering: dukkha]
1) “This is suffering. This is the origin of suffering.” That is the first consideration.
2) “This is the ending of suffering. This is the practice leading to the ending of suffering.” That is the second consideration.
Idaṃ dukkhaṃ ayaṃ dukkhasamudayo ti. Ayamekānupassanā. Ayaṃ dukkhanirodho ayaṃ dukkhanirodhagāminī paṭipadā ti. Ayaṃ dutiyānupassanā.
COMMENT
Dukkhaṃ: ‘suffering.’ This is the dukkha of the first noble truth.
PTS PAGE 140(L11-16)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
COMMENT
Dvayatānupassanā: ‘considering pairs [of teachings]’. The pairs are above called pairs of teachings (dvayatānaṃ dhammānaṃ).
COMMENT
Ātāpino pahitattassa: ‘vigorously and resolutely.’ See IGPT sv Ātāpin and Pahitatta.
COMMENT
Aññā: ‘arahantship.’ See IGPT sv Aññā.
VERSES 724-725
‘They who do not discern [according to reality] suffering, nor the arising of suffering, nor where suffering is completely ended, and do not discern the path leading to the subsiding of suffering, being deprived of liberation [from attachment through inward calm] and liberation [from uninsightfulness] through penetrative discernment, they are incapable of putting an end [to suffering]. They indeed undergo birth and old age.
Ye dukkhaṃ nappajānanti atho dukkhassa sambhavaṃ
Yattha ca sabbaso dukkhaṃ asesaṃ uparujjhati
Tañca maggaṃ na jānanti dukkhūpasamagāminaṃ
Cetovimuttihīnā te atho paññāvimuttiyā
Abhabbā te antakiriyāya te ve jātijarūpagā
COMMENT
Dukkhaṃ nappajānanti: ‘do not discern [according to reality]’. Because yathābhūtaṃ usually features in this phrase. For example, the Papāta Sutta reads
☸ idaṃ dukkhan ti yathābhūtaṃ nappajānanti. Ayaṃ dukkhasamudayo ti yathābhūtaṃ nappajānanti. Ayaṃ dukkhanirodho ti yathābhūtaṃ nappajānanti. Ayaṃ dukkhanirodhagāminī paṭipadā ti yathābhūtaṃ nappajānanti (S.5.449).
COMMENT
Abhabbā te antakiriyāya te ve jātijarūpagā: ‘they are incapable of putting an end [to suffering]. They indeed undergo birth and old age.’ We take antakiriyāya as an abbreviation of dukkhassantakiriyāya, which occurs at Sn.v.454 etc.
The Kūṭāgāra Sutta (S.5.452) says the process of ending dukkha has two stages, and is therefore like erecting a two-storey house, where one must erect the first storey before the second. And so likewise:
• If anyone should claim that ‘Without having [first] understood the noble truth of suffering according to reality, I will put a complete end to suffering,’ the claim is invalid.
☸ ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca... dukkhanirodhagāminī paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī ti netaṃ ṭhānaṃ vijjati (S.5.452).
Thus to overcome suffering, which includes the birth and old age mentioned in verse 725, one must first overcome the suffering of the first noble truth.
COMMENT
Cetovimuttihīnā te atho paññāvimuttiyā: ‘being deprived of liberation [from attachment through inward calm] and liberation [from uninsightfulness] through penetrative discernment.’ See IGPT sv Cetovimutti.
VERSES 726-727
‘They who discern [according to reality] suffering, the arising of suffering, and where suffering is completely ended, and discern the path leading to the subsiding of suffering, being endowed with liberation [from attachment through inward calm] and liberation [from uninsightfulness] through penetrative discernment, are capable of putting an end [to suffering]. They do not undergo birth and old age.
Ye ca dukkhaṃ pajānanti atho dukkhassa sambhavaṃ
Yattha ca sabbaso dukkhaṃ asesaṃ uparujjhati
Tañca maggaṃ pajānanti dukkhūpasamagāminaṃ
Cetovimuttisampannā atho paññāvimuttiyā
Bhabbā te antakiriyāya na te jātijarūpagā ti
PTS PAGE 141(L5-7)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 141(L5-10)
[2: The phenomenon of attachment: upadhi]
1) “Whatever suffering arises, all of it arises dependent on the phenomenon of attachment.” That is the first consideration.
2) “But with the complete fading away and ending of attachment, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upadhipaccayā ti. Ayamekānupassanā. Upadhīnaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
COMMENT
Upadhi: ‘the phenomenon of attachment.’ See IGPT sv Upadhi.
PTS PAGE 141(L10-11)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 728
‘Countless kinds of suffering arise in the world with attachment as their basis. One who is unwise develops attachment and ends up with suffering again and again, the fool. Therefore, knowing this, one who properly considers the birth and origin of suffering would not develop attachment.
Upadhinidānā pabhavanti dukkhā ye keci lokasmimanekarūpā
Yo ve avidvā upadhiṃ karoti punappunaṃ dukkhamupeti mando
Tasmā pajānaṃ upadhiṃ na kayirā dukkhassa jātippabhavānupassī ti
PTS PAGE 141(L18-20)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 141(L20-23)
[3: Uninsightfulness into reality: avijjā]
1) “Whatever suffering arises, all of it arises dependent on uninsightfulness into reality.” That is the first consideration.
2) “But with the complete fading away and ending of uninsightfulness into reality, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ avijjāpaccayā ti. Ayamekānupassanā. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
COMMENT
Avijjā: ‘Uninsightfulness into reality.’ See IGPT sv Avijjā.
PTS PAGE 141(L23-24)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 729
‘Those who return repeatedly to the round of birth and death, to states of individual existence in this world or another, this course is purely due to uninsightfulness into reality.
Jātimaraṇasaṃsāraṃ ye vajanti punappunaṃ
Itthabhāvaññathābhāvaṃ avijjāyeva sā gati
COMMENT
Jātimaraṇasaṃsāraṃ: ‘the round of birth and death.’ See IGPT sv Saṃsāra.
VERSE 730
‘This uninsightfulness into reality is indeed undiscernment of reality whereby this wandering the round of birth and death goes on for a long time. But whatever beings have insight into reality, they do not come to renewed states of individual existence.
Avijjā hāyaṃ mahāmoho yenidaṃ saṃsitaṃ ciraṃ
Vijjāgatā va ye sattā nāgacchanti punabbhavan ti
COMMENT
Mahāmoho: ‘undiscernment of reality.’ See IGPT sv Moha.
PTS PAGE 142(L7)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 142(L7-10)
[4: Karmically consequential deeds: saṅkhārā]
1) “Whatever suffering arises, all of it arises dependent on karmically consequential deeds.” That is the first consideration.
2) “But with the complete fading away and ending of karmically consequential deeds, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ saṅkhārapaccayā ti. Ayamekānupassanā. Saṅkhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
COMMENT
Saṅkhārā: ‘karmically consequential deeds.’ See IGPT sv Saṅkhāra.
PTS PAGE 142(L11)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 731
‘Whatever suffering arises, all of it arises dependent on karmically consequential deeds. With the ending of karmically consequential deeds, there is no arising of suffering.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ saṅkhārapaccayā
Saṅkhārānaṃ nirodhena natthi dukkhassa sambhavo
VERSE 732-733
Recognising this danger, that suffering arises dependent on karmically consequential deeds, with the quelling of karmically consequential deeds, and the ending of mental images, in this way is there the destruction of suffering. Knowing this in accordance with truth, those who see rightly, who are blessed with profound knowledge, and who are wise through the complete knowledge [of things according to reality], having overcome Māra’s tie [that ties one to renewed states of individual existence], they do not come to renewed states of individual existence.
Etamādīnavaṃ ñatvā dukkhaṃ saṅkhārapaccayā
Sabbasaṅkhārasamathā saññānaṃ uparodhanā
Evaṃ dukkhakkhayo hoti etaṃ ñatvā yathātathaṃ
Sammaddasā vedaguno sammadaññāya paṇḍitā
Abhibhuyya mārasaṃyogaṃ nāgacchanti punabbhavan ti
COMMENT
Saññānaṃ uparodhanā: ‘the ending of mental images.’ See IGPT sv Saññā. The ending of mental images is associated with arahantship.
• He does not conceive the slightest mental image regarding what is seen, heard, sensed, or cognised. That Brahman who has grasped no dogmatic view about anything, how could anyone in the world have doubts about him?
Tassīdha diṭṭhe vā sute mute vā pakappitā natthi aṇu pi saññā
Taṃ brāhmaṇaṃ diṭṭhimanādiyānaṃ kenidha lokasmiṃ vikappayeyya (Sn.v.802).
COMMENT
Sammadaññāya: ‘through the complete knowledge [of things according to reality]’. See IGPT sv Āññā.
COMMENT
Abhibhuyya mārasaṃyogaṃ nāgacchanti punabbhavan ti: ‘having overcome Māra’s tie [that ties one to renewed states of individual existence], they do not come to renewed states of individual existence’ Māra’s bond means thinking in personal terms:
• By thinking in personal terms one is held captive by Māra. By not thinking in personal terms one is freed from the Maleficent One.
☸ maññamāno kho bhikkhave baddho Mārassa amaññamāno mutto pāpimato (S.4.202).
PTS PAGE 143(L1)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 143(L1-4)
[5: The stream of consciousness: viññāṇa]
1) “Whatever suffering arises, all of it arises dependent on the stream of consciousness.” That is the first consideration.
2) “But with the complete fading away and ending of the stream of consciousness, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ viññāṇapaccayā ti. Ayamekānupassanā. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
COMMENT
Viññāṇa: ‘stream of consciousness.’ See IGPT sv Viññāṇa.
PTS PAGE 143(L5)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 734
‘Whatever suffering arises, all of it arises dependent on the stream of consciousness. With the ending of the stream of consciousness, there is no arising of suffering.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ viññāṇapaccayā
Viññāṇassa nirodhena natthi dukkhassa sambhavo
VERSE 735
‘Recognising this danger, that suffering arises dependent on the stream of consciousness, by the subsiding of the stream of consciousness, a bhikkhu is free of craving. He has realised the Untroubled.
Etamādīnavaṃ ñatvā dukkhaṃ viññāṇapaccayā
Viññāṇūpasamā bhikkhu nicchāto parinibbuto ti
COMMENT
Nicchāto: ‘free of craving.’ See IGPT sv Nicchāta.
COMMENT
Parinibbuto: ‘realised the Untroubled.’ See IGPT sv Nibbāna.
PTS PAGE 143(L13)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 143(L13-16)
[6: Sensation: phassa]
1) “Whatever suffering arises, all of it arises dependent on sensation.” That is the first consideration.
2) “But with the complete fading away and ending of sensation, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ phassapaccayā ti. Ayamekānupassanā. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
COMMENT
Phassa: ‘sensation.’ See IGPT sv Phassa.
PTS PAGE 143(L17)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 736
‘For those who are afflicted by sensation, following the stream of individual existence, entered upon the wrong path, the destruction of the ties to individual existence is far off.
Tesaṃ phassaparetānaṃ bhavasotānusārinaṃ
Kummaggapaṭipannānaṃ ārā saṃyojanakkhayo
COMMENT
Saṃyojana: ‘the ties to individual existence.’ See IGPT sv Saṃyojana.
VERSE 737
‘But those who have profoundly understood sensation, take delight in inward peace on account of their knowledge [of things according to reality]. Through understanding sensation they are free of craving. They have realised the Untroubled.
Ye ca phassaṃ pariññāya aññāyupasame ratā
Te ve phassābhisamayā nicchātā parinibbutā ti
COMMENT
Aññāya: ‘knowledge [of things according to reality].’ See IGPT sv Aññā.
PTS PAGE 143(L22)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 143(L22-25)
[7: Sense impression: vedanā]
1) “Whatever suffering arises, all of it arises dependent on sense impression.” That is the first consideration.
2) “But with the complete fading away and ending of sense impression, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ vedanāpaccayā ti. Ayamekānupassanā. Vedanānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
COMMENT
Vedanā: ‘sense impression.’ See IGPT sv Vedanā.
PTS PAGE 143(L26)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 738-739
‘Whether it be pleasant or unpleasant or neutral, whether internal or external, whatever kinds of sense impression there are, knowing, ‘This is intrinsically unsatisfactory, intrinsically false, destined to decay,’ having observed and observed them, seeing their disappearance, thus is one unattached to them. With the destruction of sense impressions, a bhikkhu is free of craving. He has realised the Untroubled.
Sukhaṃ vā yadi vā dukkhaṃ adukkhamasukhaṃ saha
Ajjhattañca bahiddhā ca yaṃ kiñci atthi veditaṃ
Etaṃ dukkhan ti ñatvāna mosadhammaṃ palokinaṃ
Phussa phussa vayaṃ passaṃ evaṃ tattha virajjati
Vedanānaṃ khayā bhikkhu nicchāto parinibbuto ti
COMMENT
Etaṃ dukkhan ti: ‘This is intrinsically unsatisfactory.’ See IGPT sv Dukkha.
COMMENT
Vedanānaṃ khayā bhikkhu nicchāto parinibbuto ti: ‘With the destruction of sense impressions, a bhikkhu is free of craving. He has realised the Untroubled.’ In this verse the destruction of sense impressions is linked to non-attachment. Elsewhere destruction is linked to understanding or perception. What is apparently destroyed is the illusion that sense impressions exist:
• One for whom, having understood things through and through they are destroyed, they have vanished, they do not exist.
☸ Parovarā yassa samecca dhammā vidhūpitā atthaṅgatā na santi (Sn.v.475).
• ‘He does not perceive mental images [of what is seen, heard, sensed, or cognised]. He does not perceive [what is seen, heard, sensed, or cognised] with deranged perception. He is not without perception. He does not perceive what has vanished. For one arrived at such a state, bodily form vanishes.
☸ Na saññasaññī na visaññasaññī no pi asaññī na vibhūtasaññī
Evaṃ sametassa vibhoti rūpaṃ (Sn.v.874).
• A person for whom there is [nowhere] anything at all in either the past, the future, or the present, who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.
☸ Yassa pure ca pacchā ca majjhe ca natthi kiñcanaṃ
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ (Sn.v.645).
COMMENT
Nicchāto: ‘free of craving.’ See IGPT sv Nicchāta.
PTS PAGE 144(L9)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 144(L9-12)
[8: Craving: taṇhā]
1) “Whatever suffering arises, all of it arises dependent on craving.” That is the first consideration.
2) “But with the complete fading away and ending of craving, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ taṇhāpaccayā ti. Ayamekānupassanā. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
PTS PAGE 144(L12-13)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 740
‘With craving as his companion, man has wandered the round of birth and death for a long time. He cannot transcend the round of birth and death by [attaining] states of individual existence in this world or another.
Taṇhā dutiyo puriso dīghamaddhānaṃ saṃsaraṃ
Itthabhāvaññathābhāvaṃ saṃsāraṃ nātivattati
VERSE 741
‘Recognising this danger, that the arising of suffering is due to craving, let the bhikkhu, free of craving, free of grasping, mindful, fulfil the ideals of religious asceticism.
Etamādīnavaṃ ñatvā taṇhā dukkhassa sambhavaṃ
Vītataṇho anādāno sato bhikkhu paribbaje ti
COMMENT
Taṇhā dukkhassa sambhavaṃ: ‘the arising of suffering is due to craving’. Norman says the alternative reading taṇhaṃ dukkhassa sambhavaṃ ‘probably arose from the inability of the scribes to fit the seeming nominative taṇhā into the structure of the sentence. This problem disappears when we realise that taṇhā is a truncated instrumental standing for taṇhāya’ (Group of Discourses n.741). This is supported by the commentary (which says etaṃ dukkhassa sambhavaṃ taṇhāya ādīnavaṃ ñatvā) and also by the usual meaning of sambhava, which is ‘arising’ not ‘origin.’ See IGPT sv Sambhava.
COMMENT
Paribbaje: ‘fulfil the ideals of religious asceticism.’ See IGPT sv Paribbajati.
PTS PAGE 144(L18)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 144(L18-21)
[9: Grasping: upādāna]
1) “Whatever suffering arises, all of it arises dependent on grasping.” That is the first consideration.
2) “But with the complete fading away and ending of grasping, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upādānapaccayā ti. Ayamekānupassanā. Upādānānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
PTS PAGE 144(L22)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 742
‘Individual existence arises dependent on grasping. One who exists undergoes suffering. For one who is born there is death. That is the arising of suffering.
Upādānapaccayā bhavo bhūto dukkhaṃ nigacchati
Jātassa maraṇaṃ hoti eso dukkhassa sambhavo
COMMENT
Bhavo: ‘individual existence.’ See IGPT sv Bhava.
VERSE 743
‘Therefore, through the destruction of grasping, through the complete knowledge [of things according to reality], through fully understanding the destruction of birth, the wise do not come to renewed states of individual existence.
Tasmā upādānakkhayā sammadaññāya paṇḍitā
Jātikkhayaṃ abhiññāya na gacchanti punabbhavan ti
COMMENT
Sammadaññāya: ‘through the complete knowledge [of things according to reality]’. See IGPT sv Āññā.
COMMENT
Jātikkhayaṃ abhiññāya: ‘through fully understanding the destruction of birth.’ See IGPT sv Abhijānāti.
PTS PAGE 145(L1)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 145(L1-4)
[10: Harmful conduct: ārambha]
1) “Whatever suffering arises, all of it arises dependent on harmful conduct.” That is the first consideration.
2) “But with the complete fading away and ending of harmful conduct, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ ārambhapaccayā ti. Ayamekānupassanā. Ārambhānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
COMMENT
Ārambha: ‘harmful conduct’. See IGPT sv Ārambha.
PTS PAGE 145(L5)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 744
‘Whatever suffering arises, all of it arises dependent on harmful conduct. With the ending of harmful conduct, there is no arising of suffering.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ ārambhapaccayā
Ārambhānaṃ nirodhena natthi dukkhassa sambhavo
VERSE 745
‘Recognising this danger, that suffering arises dependent on harmful conduct, having relinquished all harmful conduct, in being free of harmful conduct, one is liberated [from perceptually obscuring states].
Etamādīnavaṃ ñatvā dukkhaṃ ārambhapaccayā
Sabbārambhaṃ paṭinissajja anārambhe vimuttino
VERSE 746
‘For the bhikkhu of peaceful mind who has destroyed craving for states of individual existence, the round of birth and death is destroyed. For him there are no renewed states of individual existence.
Ucchinnabhavataṇhassa santacittassa bhikkhuno
Vikkhīṇo jātisaṃsāro natthi tassa punabbhavo ti
PTS PAGE 145(L16)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 145(L16-19)
[11: Existential nourishment: āhāra]
1) “Whatever suffering arises, all of it arises dependent on existential nourishment.” That is the first consideration.
2) “But with the complete fading away and ending of existential nourishment, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ āhārapaccayā ti. Ayamekānupassanā. Āhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
COMMENT
Āhāra: ‘existential nourishment.’ See IGPT sv Āhāra. The four kinds of āhārā are for ‘the maintenance of beings that have been brought into existence and for the assistance of those about to arise [into new existence]’ (bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya).
PTS PAGE 145(L19-20)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 747
‘Whatever suffering arises, all of it arises dependent on existential nourishment. Through the ending of existential nourishment, there is no arising of suffering.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ āhārapaccayā
Āhārānaṃ nirodhena natthi dukkhassa sambhavo
VERSE 748
‘Recognising this danger, that suffering arises dependent on existential nourishment, profoundly understanding all existential nourishment, one is free of attachment to all existential nourishment.
Etamādīnavaṃ ñatvā dukkhaṃ āhārapaccayā
Sabbāhāraṃ pariññāya sabbāhāramanissito
VERSE 749
‘By the complete realisation of spiritual health through the destruction of perceptually obscuring states, the one who is blessed with profound knowledge, being established in righteousness, though he makes use of conception he is beyond the limits of conception.
Ārogyaṃ sammadaññāya āsavānaṃ parikkhayā
Saṅkhāya sevī dhammaṭṭho saṅkhaṃ nopeti vedagū ti
COMMENT
Sammadaññāya: ‘By the complete realisation.’ See IGPT sv Aññā.
COMMENT
Dhammaṭṭho: ‘established in righteousness.’ See IGPT sv Dhamma.
COMMENT
Saṅkhāya: ‘of conception.’ See IGPT sv Saṅkhā. Norman takes this as the absolutive of saṅkhāyati (‘having reflected’). We treat it as the genitive of saṅkhā.
COMMENT
Vedagū: ‘the one who is blessed with profound knowledge.’ See IGPT sv Veda.
COMMENT
Saṅkhaṃ nopeti: ‘beyond the limits of conception.’ See IGPT sv Upeti and Saṅkhā.
PTS PAGE 146(L4)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 146(L4-7)
[12: Spiritual instability: iñjita]
1) “Whatever suffering arises, all of it arises dependent on spiritual instability.” That is the first consideration.
2) “But with the complete fading away and ending of spiritual instability, there is no arising of suffering.” That is the second consideration.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ iñjitapaccayā ti. Ayamekānupassanā. Iñjitānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavo ti. Ayaṃ dutiyānupassanā.
COMMENT
Iñjita: ‘spiritual instability.’
• The notion “I am” is a matter of spiritual instability
☸ asmī ti iñjitametaṃ, S.4.202-3).
See IGPT sv Ejā.
PTS PAGE 146(L7-8)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 750
‘Whatever suffering arises, all of it arises dependent on spiritual instability. With the complete fading away and ending of spiritual instability, there is no arising of suffering.
Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ iñjitapaccayā
Iñjitānaṃ nirodhena natthi dukkhassa sambhavo
VERSE 751
‘Recognising this danger, that suffering arises dependent on spiritual instability, therefore having relinquished spiritual instability and ended karmically consequential deeds, imperturbable and free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism.
Etamādīnavaṃ ñatvā dukkhaṃ iñjitapaccayā
Tasmā hi ejaṃ vossajja saṅkhāre uparundhiya
Anejo anupādāno sato bhikkhu paribbaje ti
COMMENT
Saṅkhāre uparundhiya: ‘ended karmically consequential deeds.’ Commentary: Saṅkhāre uparundhiyāti kammaṃ kammasampayutte ca saṅkhāre nirodhetvā. Karmically consequential deeds are the saṅkhārā of paṭiccasamuppāda. Karmically consequential deeds are either 1) meritorious (puññaṃ) 2) demeritorious
(apuññaṃ) 3) karmically neutral (āneñjaṃ). Arahants do not perform karmically consequential deeds, whether meritorious, demeritorious, or karmically neutral. See IGPT sv Saṅkhāra.
COMMENT
Paribbaje: ‘fulfil the ideals of religious asceticism.’ See IGPT sv Paribbajati.
PTS PAGE 146(L16)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 146(L16-18)
[13: Trembling: calitaṃ]
1) “There is trembling in one who is attached.” That is the first consideration.
2) “One who is free of attachment does not tremble.” That is the second consideration.
Nissitassa calitaṃ hotī ti. Ayamekānupassanā. Anissito na calatī ti. Ayaṃ dutiyānupassanā.
COMMENT
Nissitassa: ‘in one who is attached.’ See IGPT sv Nissaya.
PTS PAGE 146(L18-19)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 752
‘One who is free of attachment does not tremble. But one who is attached, grasping states of individual existence in this world or another, does not transcend the round of birth and death.
Anissito na calati nissito ca upādiyaṃ
Itthabhāvaññathābhāvaṃ saṃsāraṃ nātivattati
COMMENT
Saṃsāraṃ: ‘the round of birth and death.’ See IGPT sv Saṃsāra.
VERSE 753
‘Recognising this danger, that there is great peril in states of attachment, then, unattached, free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism.
Etamādīnavaṃ ñatvā nissayesu mahabbhayaṃ
Anissito anupādāno sato bhikkhu paribbaje ti
PTS PAGE 146(L24)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGES 146(L24)-147(L1)
[14: More peaceful: santatarā]
1) “The immaterial states are more peaceful than refined material states of awareness.” That is the first consideration.
2) “The ending [of originated phenomena] is more peaceful than the immaterial states.” That is the second consideration.
Rūpehi bhikkhave āruppā santatarā ti. Ayamekānupassanā. Arūpehi nirodho santataro ti. Ayaṃ dutiyānupassanā.
COMMENT
Nirodho: ‘the ending [of originated phenomena].’ Nirodha means saṅkhārānaṃ nirodha. See IGPT sv Nirodha.
PTS PAGE 147(L2)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 754
‘Those beings who have reached the refined material plane of existence and those living in the immaterial plane of existence, if they do not discern the ending [of originated phenomena] they [continue to] come back to renewed states of individual existence.
Ye ca rūpūpagā sattā ye ca āruppavāsino
Nirodhaṃ appajānantā āgantāro punabbhavaṃ
COMMENT
Rūpūpagā... āruppavāsino: ‘reached the refined material plane of existence and those living in the immaterial plane of existence.’ See IGPT sv Rūpa.
COMMENT
Punabbhavaṃ: ‘renewed states of individual existence.’ See IGPT sv Bhava.
VERSE 755
‘Those who profoundly understand the refined material states of awareness and are not stuck in the immaterial states of awareness, with the ending [of originated phenomena], they are liberated [from perceptually obscuring states] and abandon death.
Ye ca rūpe pariññāya arūpesu asaṇṭhitā
Nirodhe ye vimuccanti te janā maccuhāyino ti
COMMENT
Rūpe... arūpesu: ‘the refined material states of awareness... the immaterial states of awareness.’ The commentary unjustifiably says this may mean states of individual existence: rūpehīti rūpabhavehi rūpasamāpattīhi vā. Arūpāti arūpabhavā arūpasamāpattiyo vā. See comment on verse 525. See IGPT sv Rūpa.
COMMENT
Pariññāya: ‘profoundly understand.’
• What is profound understanding? The destruction of attachment, hatred, and undiscernment of reality.
☸ Katamā ca bhikkhave pariññā? Yo bhikkhave rāgakkhayo dosakkhayo mohakkhayo (S.3.26).
COMMENT
Vimuccanti: ‘liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.
PTS PAGE 147(L7)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 147(L7-15)
[15: True [to its appearance]: saccaṃ]
1) “Whatever is considered to be true [to its appearance] in the world [of beings] with its devas, māras, and brahmās, by the world of mankind with its ascetics and Brahmanists, its royalty and commoners, is clearly seen with perfect penetrative discernment according to reality by the Noble Ones to be untrue [to its appearance].” That is the first consideration.
2) “Whatever is considered to be untrue [to its appearance] in the world [of beings] with its devas, māras, and brahmās, by the world of mankind with its ascetics and Brahmanists, its royalty and commoners, is clearly seen with perfect penetrative discernment according to reality by the Noble Ones to be true [to its appearance].” That is the second consideration.
Yaṃ bhikkhave sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ saccan ti upanijjhāyitaṃ tadamariyānaṃ etaṃ musā ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ayamekānupassanā.
Yaṃ bhikkhave sadevakassa…pe… sadevamanussāya idaṃ musā ti upanijjhāyitaṃ tadamariyānaṃ etaṃ saccan ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ayaṃ dutiyānupassanā.
COMMENT
Idaṃ saccan ti... etaṃ musā ti: ‘true [to its appearance]... untrue [to its appearance].’ This is in accordance with verse 757 where the phrase occurs in an expanded form:
• For it is untrue to itself.
☸ Taṃ hi tassa musā hoti (Sn.v.757).
PTS PAGE 147(L15)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 756
‘See the world [of beings] with its devas entrenched in [attachment to] immaterial-factors-and-bodily-form. It thinks what is void of personal qualities is endowed with personal qualities. It thinks ‘This is true [to its appearance].’
Anattani attamāniṃ passa lokaṃ sadevakaṃ
Niviṭṭhaṃ nāmarūpasmiṃ idaṃ saccan ti maññati
COMMENT
Nāmarūpasmiṃ: ‘immaterial-factors-and-bodily-form.’ See IGPT sv Nāmarūpa.
COMMENT
Anattani attamāniṃ: ‘thinks what is void of personal qualities is endowed with personal qualities.’ See IGPT sv Attā.
VERSE 757
‘But whatsoever they think of in personal terms is different [from how they think of it]. For it is untrue to itself. That which is transitory is intrinsically false indeed.
Yena yena hi maññanti tato taṃ hoti aññathā
Taṃ hi tassa musā hoti mosadhammaṃ hi ittaraṃ
COMMENT
Maññanti: ‘think of in personal terms.’ See IGPT sv Maññati.
VERSE 758
‘The Noble Ones know to be true [to itself] the Untroubled, which is not intrinsically false. By penetrating what is really true [to itself], they are free of craving. They have realised the Untroubled.
Amosadhammaṃ nibbānaṃ tadariyā saccato vidū
Te ve saccābhisamayā nicchātā parinibbutā ti
COMMENT
Nicchātā: ‘free of craving.’ See IGPT sv Nicchāta.
PTS PAGE 148(L3-5)
‘If there are any who ask: “Might there be another way of properly considering pairs [of teachings]?” they should be told, “There might be. How might there be?”
Siyā aññena pi pariyāyena sammā dvayatānupassanā ti iti ce bhikkhave pucchitāro assu siyā tissu vacanīyā. Kathañca siyā?
PTS PAGE 148(L5-11)
[16: Pleasant: sukhaṃ]
1) “Whatever is considered to be pleasant in the world [of beings] with its devas, māras, and brahmās, by the world of mankind with its ascetics and Brahmanists, its royalty and commoners, is clearly seen with perfect penetrative discernment according to reality by the Noble Ones to be unpleasant.” That is the first consideration.
2) “Whatever is considered to be unpleasant in the world [of beings] with its devas, māras, and brahmās, by the world of mankind with its ascetics and Brahmanists, its royalty and commoners, is clearly seen with perfect penetrative discernment according to reality by the Noble Ones to be pleasant.” That is the second consideration.
Yaṃ bhikkhave sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ sukhan ti upanijjhāyitaṃ tadamariyānaṃ etaṃ dukkhan ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ayamekānupassanā.
Yaṃ bhikkhave sadevakassa…pe… sadevamanussāya idaṃ dukkhan ti upanijjhāyitaṃ tadamariyānaṃ etaṃ sukhan ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ayaṃ dutiyānupassanā.
PTS PAGE 148(L12-17)
‘For a bhikkhu who abides properly considering pairs [of teachings] in this way, diligently, vigorously, and resolutely, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.’
The Blessed One said this. When the Sublime One had said this, the Teacher further said:
Evaṃ sammā dvayatānupassino kho bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā
VERSE 759
‘Sights, sounds, odours, flavours, physical sensations, and mental phenomena of all kinds are desirable, likeable, agreeable as long as it is said they exist.
Rūpā saddā rasā gandhā phassā dhammā ca kevalā
Iṭṭhā kantā manāpā ca yāvatatthī ti vuccati
VERSE 760
‘They are considered pleasant in the world [of beings] with its devas. But the fact that they cease is regarded as unpleasant.
Sadevakassa lokassa ete vo sukhasammatā
Yattha cete nirujjhanti taṃ nesaṃ dukkhasammataṃ
VERSE 761
‘The ending of personal identity is seen as pleasant by the Noble Ones. This [view] of those who see [the nature of reality] runs counter to the whole world.
Sukhan ti diṭṭhamariyehi sakkāyassuparodhanaṃ
Paccanīkamidaṃ hoti sabbalokena passataṃ
COMMENT
Passataṃ: ‘those who see [the nature of reality].’ See IGPT sv Passati.
VERSE 762
‘What others call pleasant the Noble Ones call unpleasant. What others call unpleasant, the Noble Ones know as pleasant. Behold this teaching hard to comprehend. Here the ignorant are bewildered.
Yaṃ pare sukhato āhu tadariyā āhu dukkhato
Yaṃ pare dukkhato āhu tadariyā sukhato vidū
Passa dhammaṃ durājānaṃ sampamūḷhettha aviddasu
VERSE 763
‘For those who are obstructed [by uninsightfulness into reality, this teaching] is opaque. For those who do not see [the nature of reality], it is [sheer] darkness. But for the wise it is clear as day. It is bright light for those who see [the nature of reality]. But simpletons ignorant of the teaching do not understand it even in its presence.
Nivutānaṃ tamo hoti andhakāro apassataṃ
Satañca vivaṭaṃ hoti āloko passatamiva
Santike na vijānanti magā dhammassakovidā
COMMENT
Nivutānaṃ: ‘obstructed [by uninsightfulness into reality].’ See IGPT sv Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ.
VERSE 764
‘This teaching is not easily understood by those who are afflicted by attachment to individual existence, following the stream of individual existence, and fallen under Mara’s dominion.
Bhavarāgaparetehi bhavasotānusāribhi
Māradheyyānupannehi nāyaṃ dhammo susambudho
VERSE 765
‘Apart from the Noble Ones, who is worthy to fully realise the [Untroubled] State? Through completely realising the [Untroubled] State, being free of perceptually obscuring states, they realise the Untroubled.’
Ko nu aññatramariyehi padaṃ sambuddhumarahati
Yaṃ padaṃ sammadaññāya parinibbanti anāsavā ti
COMMENT
Padaṃ: ‘the [Untroubled] State.’ We take padaṃ as nibbānapadaṃ, as in verse 365.
COMMENT
Sammadaññāya: ‘through completely realising.’ See IGPT sv Aññā.
COMMENT
Parinibbanti: ‘they realise the Untroubled.’ PED and Norman accept this spelling without comment. The commentary to S.4.128 glosses parinibbanti as parinibbāyanti.
PTS PAGE 149(L15-18)
The Blessed One said this. The bhikkhus were pleased, and applauded the Blessed One’s words. While this discourse was being propounded the minds of sixty bhikkhus were liberated [from perceptually obscuring states] through being without grasping.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiṃ kho pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.