six padas each. Be divides it into four stanzas, the first with six ...

N o t e s t o t h e F o u r s 1681

six padas each. Be divides it into four stanzas, the first with six padas, the other three with four padas.

653 In pada c, I read with Ce sannato thiradhammesu, as against Be and Ee sannato dhiro dhammesu, "self-controlled and steadfast among phenomena." In this, I follow Vanarata's suggestion (in a personal communication) that the Ce reading "has the merit of both fitting the meter better and supplying a pun (between thira and thera, firm and elder)." This clause corresponds to the jhanas, "factors of firmness" referring to samadhi. Mp glosses "who clearly sees the meaning with wisdom" (panfidyattham vipassati) as seeing the meaning of the four noble truths with the wisdom of the path along with insight. It explains "gone beyond all phenomena" (paragu sabbadhammanam) as "gone beyond all such phenomena as the five aggregates" and "gone to the consummation of all [good] qualities" by the sixfold going beyond (chabbidhena paragatnanena): with respect to direct knowledge, full understanding, abandoning, development, realization, and meditative attainments. Mp does not explain the repetition of patibhanavd ("discerning") in the verse, which seems peculiar.

654 Also at It §112, 121-23.655 Mp identifies the world (loka) with die truth of suffering. The four

tasks that the Tathagata has accomplished here correspond to the four tasks regarding the four noble truths—fully understanding the truth of suffering, abandoning the truth of its origin, realizing its cessation, and developing the path—but with "fully aw~ak- ened" (abhisambuddha) replacing "fully understood" (parinnata) in regard to the first truth. See SN 56:11, V 422.

656 Mp, like other commentaries, explains the seen (dittha) as the visible-form base; the heard (swta) as the sound base; the sensed (muta) as the bases of odor, taste, and tactile sensations; and the cognized (vinndtam) as the mental-phenomena base. The three terms "reached, sought after, examined by the mind" (pattam pariyesitam anuvicaritam manasa) are simply elaborations of the cognized. Mp also explains that the suffix -gata, lit. "gone," in the derivation of the word "Tathagata," means the same as abhisambuddha, "fully awakened to."

657 Ce and Ee have merely parinibbayati, as against Be anupadisesaya nibbanadhatuya parinibbayati, "attains final nibbana by way of the nibbana element without residue remaining." The latter reading may have entered Be from It §112,121,21-22. *

658 Sabbam tam tath'eva hoti, no annatha. Tasma 'tatliagaio' ti vuccati.659 Yathavddi tathakdri, yathakari tathavadi.. ..Tasm a ‘tathagato' ti

vuccati.660 Ce has this in brackets. Be and Ee do not Jnave it at all.

1682 T h e A n g u t t a r a N i k a y a

661 According to Mp, Kalaka was a wealthy financier and the father- in-law of Anathapindika's daughter Culasubhadda. At the time of her marriage, he had been a devotee of the naked ascetics and knew nothing about the Buddha or his teaching. Calasubhadda contrived to get him to invite the Buddha and the monks for a meal offering. After the meal, the Buddha gave a discourse that established him in the fruit of stream-entry. Kalaka then built a monastery in his park and donated both monastery and park to the Buddha. One day., when the bhikkhus who were natives of Saketa were sitting in the meeting; hall discussing the Buddha's success in converting Kalaka, the Buddha read their minds and knew they were ready for a discourse that would settle them in arahantship. It would also cause the great earth to quake up to its boundaries. Hence he addressed the bhikkhus.

662 Mp: "By these three terms (jariami, abbhahnasim, viditam) the plane of omniscience (sabbannutabhumi) is indicated." In the his-

. tory of Buddhism, as well as in modern scholarship, the question whether the Buddha claimed omniscience has been a subject of debate. The Buddha certainly rejected the claim that one could know everything all the time (see MN 71.5,1 482,4- is) ag well as the claim that one could know everything simultaneously (see MN 90.8, II 127,28-30). But he also says that to hold that he totally rejects the possibility of omniscience is to misrepresent him (MN 90.5, II 126,31—27,11). Thus it seems to follow that what the Buddha rejected is the possibility of continuous and simultaneous knowledge of everything, but not discrete and intentional knowledge of whatever can be known (which would exclude much of the future, since it is not predetermined).

663 Tam tathagata na upatthasi. Mp: "The Tathagata did not become subservient to any object at the six sense doors, that is, he did not take it up (na upaganchi) through craving or views. For it is said: 'The Blessed One sees a form with the eye, but he has no desire and lust for it; the Blessed One is fully liberated in mind.... The Blessed One cognizes a phenomenon with the mind, but he has no desire and lust for it; ithe Blessed One is fully liberated in mind' (see SN 35:232, IV 164—65). By this the plane of arahantship (khinasavabhumi) is indicated."

664 Tam p'assa tadisameva. Mp: "That too would just be false speech."

665 Tam mam'assa kali. Mp: "That statement wouldbe a fault of mine. With the above three statements, the plane of truth (saccabhiimi) is indicated."

666 Mp: "He does not misconceive (na mannati) visible form by way


of craving, conceit, or views; and so for the other objects.. By this passage, the plane of emptiness (sunnatdbhumi) is explained/7

667 The word tadi, originally a simple referential term meaning "that one," takes on a special sense when used to designate the Buddha or an arahant. Nidd I 114-15 explains that an arahant is called tad! because he has transcended preferences, given up (icatto) defilements, crossed (tinno) the floods, and has a liberated (mutto) mind.

Mp: "Being ever stable . ... is a stable one (tadlyeva tadl): 'Stable' means exactly the same (ekasadisata). The Tathagata is the same both in gain and loss; fame and obscurity, blame and praise, and pleasure and pain. . . . By this the plane of the stable one (tadibhumi) has been explained. As he concluded the teaching with these five planes, on each of the five occasions the earth quaked as testimony."

668 I paraphrase Mp's explanation of this verse: "He would not take even one claim of the speculative theorists. who are 'self-constrained' (sayasa'mvutesu) in the sense that they are constrained or blocked by their conceptions—to be categorical or supreme and trust it, believe it, fall back on it as true or false (evam saccaffi musa vdpi param uttamam katva na odaheyya, na sadda- heyya, na pattiyayeyya), thinking: 'This alone is true and anything else is false.'" This explanation nicely connects the verse to the prose line, "the Tathagata did not become subservient.to it."

669 Mp identifi.es the "dart" as the dart of views (ditthisalla). Elsewhere craving is spoken of as the dart, for instance, at MN II 258,27, and SN 140,7; in still other passages, the dart is sorrow, as at 5:48, 5:50/

670 Samvarattham pahanattham viragattham nirodhattham. These four aims of the spiritual life, it seems, are the reason for including this sutta in the Fours.

671 Mp glosses nibbanogadhagaminam with nibbdnassa antogaminam, "leading into nibbana."

672 All three editions that I consulted have mahantehi, but I prefer the reading in It §35, 28,17, mahattehi, glossed by It-a 1 112,25, mahd- dtumehi ularajjhdsayehi, "by the great spirits, by those of lofty disposition."

673 The sutta also occurs as It §108,112—13. My division of the sutta into four parts is hypothetical, but apart from this no fourfold scheme is apparent.

674 Na me te bhikkhave bhikkhu mamakd. Mp. "They are not bhikkhus of mine; they do no t belong to me" {te may ham bhikkhu mama santaka na honti).

675 Putimuttam. There is a belief in traditional ayurvedic medicine


that cow's urine into wrhich gall nuts have been soaked has potent medicinal properties. But Mp says that any urine counts, "for just as a golden-colored body is called a foul body, so even fresh urine is called putrid urine."

676 Disa na patihannati. Lit. "The region [or quarter] is not hindered." But disa may be a truncated instrumental, with patihannati referring to the monk. Thus "he is not hindered by [or 'in'] any quarter."

677 Reading with Ce bhikkhuno, as against Be and Ee sikkhato, "one in training."

678 This is one of the most popular discourses in the Theravada tradition. Tn Sri Lanka, during the Anuradhapura period, it was often used as the topic for long sermons crowning a festival; see Rahula l956: 268-73. Mp explains "noble lineages" (ariyavamsa) as the lineages of the noble ones: all Buddhas, paccekabuddhas, and the Buddha's disciples.

679 . Mp explains contentment with each requisite by way of the three kinds of contentment. See p. 1600, note 55.

680 Mp: ' Finds delight in development (bhavanaramo): He delights in developing the four establishments of mindfulness, the four right strivings, the four bases for psychic potency, the five faculties, the five powers, the seven enlightenment factors, the seven contemplations, the eighteen great insights, the thirty-seven aids to enlightenment, and the thirty-eight meditation objects. Finds delight in abandoning (pahanaramo): He delights in abandoning the defilements of sensual desire and so forth."

681 Reading with Be and Ee dhiram. Ce has viram in padas a and b, but dhlro in padas c and d.

682 Mp says that pada b explains pada a. Because discontent is unable to vanquish the steadfast one, cannot overcome him, therefore discontent does not vanquish the steadfast one.

683 Dhammapadani. Mp: "Portions of Dhamma" (dhammakotthasa)..684 See p. 1646, note 416.685 These two wanderers are also mentioned at MN 117.37, III 78,13,

and SN 22:62, III 73,3. We do not have more information about them than what is said here.

686 Three of the four "wheels" (cakkani) are mentioned at Sn 260. The fourth, "relying on good persons," corresponds to "associating with tKe wise" (panditananca sevana) at Sn 259.

687 The word sangaha literally means "inclusion, bringing together, holding together," from prefix sam + gaha, "hold, grasp." The verb from which the noun is derived is sahganhati, from sam, "together," andganhati, "to grasp, to hold." The four sangahavatthu are means by which one can attract others and sustain a relationship with them characterized by friendliness and respect.


The four in Pali are dana, peyyavajja, atthacariya, samanattata. To adequately capture the dual nuance of sangaha two words might have been used, "attract and sustain." PED explains sangaha, in the relevant sense, as "kindliness, sympathy, friendliness, assistance, protection, favour," and takes sangahavatthu to mean "objects (characteristics) of sympathy." SED defines the Skt form samgrahavastu as "element of popularity," and BHSD as "article of attraction, means by which a Buddha or (more often in BHS) a Bodhisattva attracts, draws to himself and to religious life, creatures." Although the four figure .prominently in.the Mahayana sutras, they are already found in the archaic Nikayas.

Mp: "Some people are to be sustained by a gift, so a gift should be given to them. Others expect endearing speech, so they should be addressed with pleasant words. Beneficent conduct is a talk on increasing goodness; these people should be told, 'You should do this, you shouldn't do that. You should associate.with this person, not with that person.' Impartiality is.being the same in happiness and suffering: This means sitting together with them, living together, and eating together." In Skt versions of. the four factors the fourth is often samdnartha (which would be Pali samanattha), "having a common purpose" or "having shared benefits."

688 "Personal existence" (sakkaya): the five aggregates subject to clinging. See MN 44.2 ,1 299,s-w; SN 22:105; III 158,3-4.

689. Mp: '"For the most part' (yebhuyyena) is said to make an exception of those devas who are noble disciples. Though they experience urgency of knowledge (nanasamvega), no fear at all arises in the arahants, because they have attained what should be attained through careful striving. The other devas, as they attend to impermanence, experience both fear as mental fright (cittutrasabhaya) and, at the time of strong insight, cognitive fear (nanabhaya)." "Cognitive fear" is probably the stage of insight called "knowledge of appearance as fearful" (bhayat'upatthanaRana; see Vism 645-47, Ppn 21.29-34).

690 Mp: "Included in personal existence (sakkdyapariyapannd): included in the five aggregates. Thus, when the Buddha teaches them the Dhamma stamped with the three characteristics, exposing the faults in the round of existence, cognitive fear enters them."

691 Yavata bhikkhave dhamma sankhata va asankhata va. In the Nikayas, the only dhamma explicitly said to be unconditioned is nibbana. All other dhammas, mental and material, are conditioned. Thus the best of conditioned dhammas is the noble eightfold path, which leads to the unconditioned.

692 Aggassa data. It-a II 111,5-7, explains that the dative-genitive aggassa can be understood to denote either the recipient of the

1686 The Ahguttara Nikaya

gift or the item to be given: "A giver to the foremost-, a giver to the Three Jewels, which are foremost; or one who generates merit by making a lofty gift of a foremost item" (aggassa ratanattayassa data, atha vd aggassa deyyadhaimnassa danam uldram katva tattha punnam pavatteta).

693 Mp says that the noble method (ariyandya) is the path together with insight, and the "goodness of the Dhamma" (kalydnadhammata) and "the wholesomeness of the Dhamma" (kusaladhammata) are names for it.

694 Seep. 1647, note 428.695 This is one of the thirty-two. marks of a great person, said to be

the karmic consequence of living for the happiness of many, dispelling fear and terror, providing lawful protection and shelter, and supplying all necessities. See DN 30.1.7, 111 147—49.

696 Mp interprets the conversation on both sides as referring to the future: the brahmin asks about the Buddha's future rebirth and the latter replies with respect to his future rebirth. As I read the exchange, however, a subtle word play is involved. The brahmin uses the future bhavissati as a polite way of inquiring about the present, which I render "could you be?" (Bhavissanti is used above in just this way, negatively, in the sentence, na vat'imani manussabhutassa padani bhavissanti, "These could not be...." ) But the Buddha uses the future form literally and thus in each case answers, "I will not be" (na bhavissanti), referring to his destiny in a future life. Two Chinese parallels, SA 101 (at TII 28ai9-28bi7) and EA 38.3 (at T II 717ci8—718ai2), render this entire conversation as pertaining to the present. The brahmin asks the Buddha whether he is (,&) a deva, a naga, etc., a human being, or a nonhuman being, and the Buddha simply denies (IF-) that he is any

. of these. There is no reference to the future.697 Gandhabbas are celestial beings sometimes depicted as the musi

cians of the devas. Yakkhas are fierce spirits noted for their destructiveness.

698 The verb abbaje here is optative of abbaja ti (Skt dvrajati). See DOP sv abbajati. I

699 Mp: "At the end of the discourse, the brahmin attained three paths and fruits and, in 12,000 phrases, spoke the praise called 'Dona's Thunder.' When a great commotion erupted after the Buddha's passing, he settled it and distributed the relics" (at DN 16.6.25, II166).

700 That is, I shall terminate the old discomfort of hunger without creating fresh discomfort by eating to excess.

701 I take dhammam here to represent Skt dhamman, the plural accusative. Such usage is not rare in Pali verse.

702 The verse is identical with Dhp 32.

Notes to the Fours 1687

703 Patilino. Mp glosses with "hidden, gone into Solitude" (nilino cklhhavam upagato).

704 Panunnapaccekasacco. Mp glosses as "view-truths (ditthisaccani) called personal7 because each one holds to them individually, insisting 'This alone is truth, this alone is truth/"

705 Reading with Be sabbani nunnani honti panunnani honti cattani vantani miittani pahinani, patinissatthani. This is also the Ce and Ee reading of the same passage in 10:20.

706 Mp: "The search for a spiritual life (brahmacariyesana) consists in the aspiration that occurs thus, 'I will seek out, search for, a spiritual life/ This subsides and is tranquilized by the path of arahantship. But the search for a spiritual life in the form of views (ditthibrahmacariyesana) subsides with the path of stream- entry."

707 Bodily activity (kayasankhara) is elsewhere identified with in-and- out breathing, which ceases in the fourth jhana. See 9:31 §4. Also see MN 44.15; 1301,19-21; SN 41:6,1V. 293,16-17..

708 M p :"The tight grasp 'Such is the truth' (iti saccaparamaso) is the grasping of such conceptions as 'Such is the truth, such is the truth/ Viewpoints (ditthitthana) are simply views, called 'swellings7 (samussaya) because of their swelling up (samussitatta), because they rise up and persist."

709 Niccadanam anukulayannam. Mp explains anukulayannam as a sacrifice that should be made to maintain the family custom, on the grounds that it was given by one's father and grandfather and so forth. On niccadanam anukulayannam as superior to animal sacrifice, see especially DN 5 .22 -23 ,1 144, which can be regarded almost as an elaboration of the present sutta.

710 My division into four sections is speculative. Apart from this, I do not see any other basis for including this sutta among the Fours.

711 These were Vedic sacrifices.712 I follow Ce and Be, which put niraggalam in pada b and include

mahayanna in pada c. Ee lacks mahayanna, but two Chinese parallels include a compound corresponding to this word: SA 89 (at T II 22cw) has A # , more literally "great gathering," and SA2 89 (at T II 404b4) has where means "to sacrifice to the gods or ancestors." Mp explains maharambha: "With great tasks, great works; further, they are of 'great violence' because of the extent of the destruction of life."

713 Readings of this enigmatic term vary here and elsewhere across the Nikayas. Here, Ce has vivattacchadda, Be vivatacchada, Ee vivattacchada. The expression often occurs in the stock passage on the two courses open to one with the thirty-two bodily marks of a great man: if he rerrvains it home,be will-become a wheel-turning


king, but if he goes forth into homelessness, he will become a perfectly enlightened Buddha, described as "one in the world who vivatacchado" (variants: viuaptacchado, viuattacchaddo, vivat- tacchaddo). See e.g. DN 3.1.5, I 89,8-9; DN 14.1.31, II 16,8-9; DN 30.1.1, III 142,4; MN 91.5, II 134,28; Sn 106. Though the origins of the term and its exact meaning are problematic, the commentaries consistently analyze and explain it in the same way. Since Mp (on the present sutta) does not offer an explanation, I cite the Dlgha Nikaya commentary, Sv 1250,34—251,3: "Vivattacchado: Here, having been born into the world, he dwells having entirely removed the covering in the world (loke tam chadanam vivattetva), in the darkness of defilements covered by seven coverings (chadanehi): lust, hatred, delusion, conceit, views, ignorance, and misconduct."

The old canonical commentary, Culaniddesa, commenting on Sn 1147, says: "Viuatacchado: There are five coverings (chadanani): craving, views, defilements, misconduct, ignorance. Those coverings have been removed (vivatarii) by the Blessed Buddha; they have been dispelled, uprooted, abandoned, eradicated, settled, stilled, burned by the fire of knowledge so that they are unable to arise. Therefore the Buddha is one who has removed the coverings" (Nidd II 251,18-22; VRIed. 204).

Norman (1991: 71-76) had proposed that the Pali expression was to be derived from the BITS form vighustasabda and thus meant "one whose name (or fame) had rolled in different directions"or "one of widespread fame." In a later work (2Q06b: 228-29) he changed his position, stating: "although I was correct to see a connection between the Pali and Skt words, the direction of the development was in the reverse order, and must represent a hyper-Sanskritisation from vivattacchadda." At Sn 372 and elsewhere he renders this "with deceit removed."

The Chinese translators of the Agamas must have worked with texts that read vighustasabda or some variant with the same meaning. Thus a parallel of 4:40, SA2 90 (at T II 404c6) has ^ 5s%, "whose name is heard extremely far away." The parallel of DN 30, MA 59 (at T 1493b7-^), reads:

"he necessarily becomes a Tathagata, unattached (= arahant), fully enlightened, whose name spreads around and is heard in the ten directions." MA 161, the parallel of MN 91, has the same at T I 685b2-^. Though various conjectures might be proposed with respect to the original expression and its meaning, given the difficulty of settling these questions across Buddhist textual traditions, the most expedient course open to me is to translate the term as it has been preserved and interpreted in the Pali tradition.


714 The readings here vary considerably. Ce and Be have vitivatta. kulam gatim, "who have transcended family and destination." Ee has a bahubblhi compound, vTtivcittakalamgati, with still more variants in the notes. Mp (Be) reads kulam gatim in the lemma, but Mp (Ce) has kalam gatim. My rendering follows Ee. Note that in 5:55, at III 69,io, kalam and. gatim are in immediate proximity, which supports the hypothesis that here too we should read kala-/kalam.

715 I read with Be yannassa kovida, as against Ge and Ee punnassa kovida, "proficient in merit." Mp (Be) and Mp (Ce) show the same difference in their lemmas and glosses. Two Chinese parallels correspond to Be. SA'90 (atT II 23an) has "the Buddha who is skilled in sacrifice," and SA2 90 (at T II 404cs)

?/this is the good sacrifice and the path of sacrifice praised by the Buddhas."

716 The Pali reads at thi bhikkhave samadhibhavana bhavita bahullkata ditthadhammasukhaviharaya samvattati, lit., "there is, bhikkhus,

. a development of concentration, that, when developed and cultivated, leads to dwelling happily in this very life." Since in English "when developed and cultivated" would be redundant, I have omitted it in favor of more natural English diction. The same applies to each of the other three developments of concentration.

717 Evidently, this refers to the attainment of the jhanas either by one who does not use them to develop insight, or by an arahant, who enters the jhanas simply to dwell at ease. Elsewhere the jhanas are shown to lead to the destruction of the taints. Ce has vuccati in this section but not in the parallel sentences of the next three sections. Ee is just the opposite, omitting vuccati here but including it in the next three sections. Be omits vuccati in all four sections.

718 Mp explains "knowledge and vision" in this context as the divine eye (dibbacakkhunanadassanassa patilabhaya). Elsewhere it is used to mean insight knowledge or even full enlightenment.

719 Yatha diva tatha rattim, yatha rattim tatha diva. Mp: "As he attends to the perception of light by day, so he attends to it at night; and so in reverse."

720 Mp: "How are feelings known as they arise, etc.? Here, a bhikkhu comprehends the base (vatthu, the sense organ) and the object (arammana). By comprehending the base and the object, he knows: 'Thus those feelings have arisen; thus they stand; thus they cease.' The same method applies to perceptions and thoughts."

721 Sn 1048, also cited at 3:33.722 See 3:67 and p. 1654, 4A4

1690 The Anguttara Nikaya

723 Also at SN 2 :26 ,1 61-62.724 Dalhadhamma. The suffix -dhamma here is a Pali formation, of Skt

dhanvan, "having a bow." Hence the gloss by Mp: " Firm-bowed means possessing a bow of the maximum size" (dalhadhanu uttamappamanena dhanuna samannagato).

725 Dhanuggaho sikkhito katahcittho katupasano. Mp explains dhanuggaho as a teacher of archery, sikkhito as one who has trained in archery for twelve years, katahattho as one skillful enough to split the tip of a hair even at the distance of an usabha, and katupasano as one experienced in shooting arrows who has exhibited his craft. See too p. 1831, note 1935; also see CDB 393, note 181,.and CDB 819, note 365.

726 Mp: "The teaching of the good is the thirty-seven aids to enlightenment. The teaching of the bad is the sixty-two speculative views."

727 The sutta is also found at SN 21:7, II 280. No fourfold scheme is apparent, and thus I cannot determine the reason for including it in the Fours.

728 I read with Be and Ee nabhasamanam jananti, as against Ce na bhasamanam jananti. The context clearly requires the former. The Chinese parallel SA 1069 (at T II 277ci2) supports this withl a " I f he does not speak the Dhamma."

729 Sannavipallaso, cittavipallaso, ditthivipallaso. Vipallasa is from vi + pari + asa, "turned upside down." These are treated in terms of abandonment and non-abandonment at Patis II 80-81.

730 I read with Ce and Be dukkhe bhikkhave sukhan ti sannavipallaso, as against Ee adukkhe bhikkhave dukkhan ti sannavipallaso.

731 I read with Ce and Ee micchaditthigata, as against Be micchaditthi- hata. But I follow the verse divisions of Be rather than of Ce.

732 Mp glosses mahika with himam, "snow," but PED offers "fog, frost," which seem better.

733 Of the four upakkilesas, the drinking of liquor by bhikkhus is prohibited by Pac-ittiya 51; sexual intercourse by Parajika 1; the acceptance of gold and silver (as well as of any other medium of monetary exchange) by Nissaggiya-pacittiya 18. Various kinds of wrong livelihood prohibited to Buddhist monastics are enumerated at DN 2.1.21-27,1 67-69. See too MN 117.29, III 75,u-u .

734 I read with Be asuddha saraja maga.735 Here, the four streams of merit are explained in terms of the four

requisites: robes, almsfood, lodging, and medicines. Mp appar- entty misses the correct derivation of sovaggika, deriving it from sutthu agganam rupadinam dayaka. The word is properly derived from sagga (Skt svarga), heaven. But Mp to 4:61 gives the correct derivation; see p. 1691, note 746.


736 Appamanam cetosamadhim. Mp: "'The concentration of the fruit of arahantship" (arahattaphalasamadhi).

737 Also at SN 55:31, V 391, without verses, and at SN 55:41, V 399— 400, with the same verses as those of 4:51.

738 These verses are also at SN 11:14,1 232; SN 55:26, V 384; and SN 55:51, V 405.

739 Chava, lit. a corpse. Mp: "Such a person is called a corpse because he or she is dead through the death of their virtuous qualities."

740 On Nakulapita and Nakulamata, see 1:257,1:266, 6:16.741 At 1:263 she is designated the foremost among givers of what is

. excellent. - . ; .742 Mp identifies the "world-knowers" (lokaviduna) with the

Buddhas.743 Ee is somewhat misleading here. First, if punctuates wrongly,

and then it adds an extra paccupatthito hoti at the end. The punctuation in Ce and Be indicates that the indirect object (the item given) belongs with the preceding paccupatthito, and they both lack paccupatthito hoti at the end. Thus in Ce and Be there is no separate phrase indicating that the lay disciple simply serves the Sahgha without mention of an item presented.

r44 Saha natihi saha upajjhayehi. In Buddhist monastic culture, the upajjhaya is the senior monk who presides over one's ordination. Thus the use of the word here, in a non-monastic context, is unusual. Mp explains the word in this passage as if it means friends, "because one's friends should be concerned about, one's happiness and suffering (sukhadukkhesu upanijjhayitabbatta)," but this explanation depends on an unconvincing word play. Upajjhaya is not connected to the verb upanijjhayati (Skt upanidhyayati), "to think of, to consider," but to ajjheti (Skt adh- yeti), "to study, to learn from (a teacher)."

745 Ce and Ee apathadaso; Be apatadaso. Mp (Ce): "He sees whatever comes into range, even a subtle matter that comes into range" (tam tarn attham apatheti tameva passati, sukhumampissa atthnjatam apatham agacchatiyeva ti attho).

746 Here Mp correctly derives sovaggika from sagga: Saggassa hita ti tatr’upapattijananato sovaggika.

747 I have divided this verse and the next in line with the corresponding verses of 5:51. Since Ce was edited by different editors who apparently did not collaborate, the same sets of verses in different volumes are sometimes divided differently. The division used at 5:51, which groups together the several applications of wealth, seems to correspond better to the sense.

748 In Pali: atthisukha, bhogasukha, ananasukha, anavajjasukha. Mp: "The first is the happiness arisen at the thought, 'There is (atthi, i.e.,


wealth)'; the second is the happiness arisen in one who enjoys wealth; the third is the happiness arisen at the thought, 'I am without debt'; the fourth is the happiness arisen at the thought, 'I am faultless, blameless.'"

749 Reading with Ce and Ee sare, as against Be param.750 Reading with Ce and Ee bhage, as against Be bhoge.751 Mp: "He divides the types of happiness into two portions. The

first three types make up one portion, the happiness of blamelessness is a portion in its own right. Then he sees with wisdom and knows that the former three types of happiness combined are not worth a sixteenth part of the happiness of blamelessness."

752 An expanded parallel of 3:31. Another parallel is. It 106, 109-11.753 A separate sutta number is missing in Ee, which thus gives the.

impression that this sutta is a continuation of the preceding one.

754 The first, it seems, are those who place confidence in a spiritual teacher because of his impressive physical form (rupa), i.e., his beauty. The second are those whose confidence is based on impressive speech {ghosa, perhaps "voice," a soothing and melodious voice); the third, those whose confidence is based on a teacher's austerity (lukha; Mp gives as examples using a coarse robe and alms bowl); and the fourth, those who place confidence in a teacher because of his teaching (dhamma). Mp says that one out of 100,000 people base their confidence on the teacher's Dhamma.

755 Reading with Be nabhijananti te jana.756 Reading with Ce mohena adhama. satta, as against Be mohena avutd

satta. Ee mohena adhamasatta is the same in meaning as Ce.757 I read the second couplet with Be and Ee yathadhamma tathasantd/

na tass'evan ti mannare. Ce reads pada d: nassevanti na mannare. Mp: "In accordance with their own natures: They are of such a nature that qualities like lust, etc., remain; having become of such a nature. [They] do not think of it in such a way: They do not think of it thus: 'We exist in such a way, we have such a nature'" (yathadham m a tathasanta ti yatha ragadayo dhamma thita, tatha sabhava'va hutva; na ta ss'ev an ti m annare ti mayarn evamsanta evamsabhava ti tassa na mannare, na mannantl ti attho).

758 The incident is also recorded at Vin II 109-10.759 Imani cattari ahirajakuldni. Mp: "This is said with reference to

those [snakes] whose bite is venomous. For all those with a venomous bite are included in these four royal families of snakes."

760 Be formats this declaration as verse, but I follow Ce and Ee in taking it as prose. This is an asseveration of truth (saccakiriya) and, as such, belongs with the verses, but since no meter is apparent, it is unlikely to be actual verse. The asseveration is co m m ^ ,v


recited by forest monks as a safeguard against snakebites. It is often incorporated into their daily recitation.

761 The sutta, including the verse, is also at SN 17:35, II 241, with an added homily on the danger of gain, honor, and praise. See too Vin I I 187-88 .

762 I cannot clearly see a reason for including this sutta in the Fours. I can only conjecture that the explanation lies in the four groups of people who swerve from righteousness: kings, royal vassals, brahmins and householders, and the people of the town and countryside. But this omits the natural phenomena, which also have a claim to be included.

763 Adhammika honti. Mp: "Without performing the tenfold oblatiOn prescribed by the ancient kings, and without assigning punishment in proportion to the crime, they peirform excessive oblations and assign excessive punishments.". The tenfold oblation (dasabhagabali) is mentioned only here.

764 In support of my translation of brahmanagahapatika as. a dvanda compound, rather than as a kammadharaya, "brahmin house-

- holders," see It-a II 162,7-9: Brahmanagahapatika ti brahmana c'eva gahapatika ca. Thapetva brahmane ye keci agaram ajjhavasanta idha gahapatika ti veditabba.

765 The omission of dubbala in the VRI edition appears to be an error. The other editions, including the Be printed version, have this word.

766 See 3:16.767 Right view (sammaditthi) is the first factor of the noble eightfold

path/and the three types of wholesome thought are collectively right intention (sammasankappa), the second path factor.

768 Ee treats this as the beginning of a new sutta, numbered 4:74, whereas Ce and Be consider this part of 4:73. Mp supports Ce and Be, stating that the simile is brought in to give an example of the bad person's character.

769 Ee treats 4:74 and 4:75 as a single sutta, as against Ce and Be, which take them to be different.

770 What occurs from this point on is also in the Mahaparinibbana Sutta, DN 16.6.5, II 154-55.

771 Acinteyyani. Mp says only "unsuitable to think about" (cintetum ayuttani).

772 Mp explains the four as follows: "The domain of the Buddhas (bud- dhavisaya) is the procedure and spiritual might (pavaltica anubhavo ca) of the Buddha's qualities such as the omniscient knowledge and so forth. The domain of one in jhana (jhanavisaya) is the direct knowledges and jhanas. The result of kamma (kammavipaka) is the result of kamma to be experienced in the present life and so forth. Speculation about the world (lokacinta) is such worldly speculations


as: 'Who made the sun and moon? Who made the earth and the ocean? Who created sentient beings? Who made the mountains, mangoes, palmyras, and coconuts?'"

773 Also at MN 142.9-13, III 256-57.774 Mp: "They do not sit in council (n'eva sabhayam nisidati) in the

judgment hall for the purpose of passing judgment. They do not engage in business (na kammantam payojeti), in major work such as agriculture, trade, and so forth. They do not go to Kamboja (na kambojam gacchati): they do not go to the Kamboja country for the purpose of carrying goods. This is the mere heading. The sense is that they do not go to any remote country." . .

775 The sutta, accompanied by.similes and verses, is at SN 3:21, I 93-96; see too Pp 51-52. Mp: "One is in darkness (tamo) because one is conjoined with darkness by being reborn in a low family, and one is heading tozuard darkness (tamoparayana) because one is approaching the darkness of hell through bodily misconduct, etc. One is m light (joti) because one is conjoined with light by being reborn in a high family, and one is heading toward light (jotipara.ya.na) because one is approaching the light of a heavenly rebirth through bodily good conduct, etc."

776 See 3:13.1 read with Ce and Be venakule va nesadakule, as against Ee nesadakule va venakule.

777 Ce defines these four types with exactly the same explanations given in 4:85. Be and Ee, however, offer no explanations but merely give the headings.

778 Mp resolves samanamacalo into samana-acalo, with —m— a mere conjunct consonant. It identifies this figure with the seven kinds of trainees (sattavidhampi sekham dasseti). On the next two ascetics, Mp says: "The white-lotus ascetic (samanapundarlka) is an ascetic similar to a white lotus (pundarika), which has fewer than a hundred petals. By this he shows the dry-insight arahant (sukkhavipassakakhinasavam dasseti), called a white-lotus ascetic because his virtues are incomplete, since he lacks the jhanas and direct knowledges. The red-lotus ascetic (samanapaduma) is an ascetic similar to a red lotus (paduma), which has a full hundred petals. By this he shows the arahant liberated in both respects (ubhatobhagavimuttam khlnasavam dasseti), called a red-lotus ascetic because his virtues are complete, since he possesses the jhanas and direct knowledges." On the colors of the two kinds of lotus flowers, pundarika and paduma, see p. 1642, note 389. "The delicate ascetic among ascetics" (samanesu samanasukhumSlo) is "one with soft mind and body, who experiences exclusively pleasure, free from bodily and mental pain" (muducittasariro kayikaceiasikadukkharahito elcantasukhi).


779 Mp: "M a calap pa tto ti raffno khnttiyassa muddhavasittassa putfa- bhavena ceva put.tesu jetthakabhavena ca na tava abhisittabhavena ca abhisekappatti-atthdya acalappatto niccalapatto." The gist is that the eldest son is said to have "attained the unshaken" since he is destined to be a head-anointed king. See too p. 1636, note 345

780 Anuttaram. yogakkhemam patthayamano viharati, Mp: "He dwells aspiring for arahantship/'

781 Contrary to Mp, the definition of the white-lotus ascetic here is ambiguous; for the expression "he does not dwell having contacted with the body the eight emancipations" (no ca kho attha. vimokkhe

. kayena phusitva viharati) could mean either: (1) that he does not attain any of the eight emancipations, which would make him a dry-insight arahant (as Mp asser ts); or (2) that he attains some of the eight emancipations but not all, perhaps the three emancipations based on form but not the formless attainments and cessation. In such a case, the meditator would conform to the definition of the arahant liberated by wisdom (pannavimutta) of whom it is said that

' he has eliminated the taints but does not attain the peaceful formless attainments (MN 70.16,1 477,33—478,i). The commentators hold that the pannavimutta arahant can possess any number among the four jhanas or no jhana at all; only the latter is a dry-insight arahant. The dry-insight arahant (sukkhavipassakakhinasava) is not explicitly mentioned as such in the Nikayas but first gains recognition in the commentaries. In any case, the difference in the definitions between the wisdom-liberated arahant and the white-lotus arahant suggests that at some point a shift had taken place in the scale of meditative attainments that was expected of an arahant. While the arahant liberated by wisdom lacks only the formless attainments, the white-lotus arahant, on the interpretation offered by the commentators, lacks the jhanas as well.

The eight emancipations (attha vimokkha), defined at 8:66, are not exactly identical with the four jhanas and four formless attainments. It seems that the first three emancipations correspond to the four jhanas but distinguish them in terms of objects rather than mental factors.

782 Again, there is an ambiguity in the definition of the red-lotus. ascetic. To qualify as such, does one have to possess all eight emancipations or is it sufficient to possess several? Given the commentarial explanation, which compares the red -lotus ascetic to a lotus with a full hundred petals, it seems that one would have to possess all eight emancipations. But the commentarial definition of the ubhatobhagavimutta arahant allows one who possesses any of the formless attainments to count as "one liberated in both respects." This, too, might represent a lowering of a more


stringent criterion that would restrict the designation to an arahant possessing all eight emancipations.

783 More literally, "the robe he uses is usually one that he has been asked to accept, seldom one that he has not been asked to accept." And so with the other three requisites.

784 In commenting on sannipatikani, Mp-t says "produced by a combination of the three’—bile and so forth—which are out of balance" (pittadlnam tinnampi visamanam sannipatena jatani). Spk III 81 ,22-23, commenting on the same word at SN IV 23 0 ,29, says "originating through a disturbance of the three, bile and so forth" (tinnampi pittadlnam kopena samutthitdni).

785 The eight causes of feelings are also at SN 36:21, IV 230-31. •786 Mp says that the first section describes the seven kinds of train

ees; the second, the dry-insight arahant; the third, the arahant liberated in both respects; and the fourth, the Tathagata and an arahant similar to the Tathagata.

787 Mp: "Internal serenity of mind (ajjhattam cetosamatha) is internal concentration of mind at the level of absorption (niyakajjhatte appanacittasamadhi). H igher wisdom o f insight into phenomena (adhipannadhammavipassana) is the insight knowledge that comprehends conditioned phenomena (sankharapariggahakavipassana- nana). This is the higher wisdom that consists of insight into phenomena, that is, into the five aggregates."

788 Mp: "Conditioned phenomena should be seen as impermanent, explored as impermanent, and discerned with insight as impermanent; and so too as suffering and as non-self."

789 Mp: "The mind should be steadied, composed, unified, and concentrated by way of the first jhana; and so too for the second and higher jhanas."

790 He repeats all four types, as does the Buddha below. I have omitted the repetition.

791 Abhikkanta h'esa potaliya yadidam tattha tattha kalanhuta. Mp: "It is the nature of the wise, when they have known it is the proper time, to speak dispraise of one who deserves dispraise and to speak praise of one who deserves praise."

792 These are the nine divisions'of the Buddha's teachings. See p. 1678, note 631.

793 Ee ends 4:104 here, taking this much to be a complete sutta, and then repeats these sentences as the opening of 4:105, followed by the exposition. Thus Ee's 4:105 is identical with my 4:104. Ee reads the uddana verse to indicate there are two "pools of water" suttas, but the manuscripts have only one. In the verse dve honti can be read with either udakarahada or ambani. Ce and Be, which 1


follow, choose the latter and thus have only one "pools of water" sutta, 4:104, with 4:106 left blank.

794 I read with Ce and Be kim nu, as against Ee kathan nu.795 Pahitatto kdyena c'eva paramasaccam sacchikaroti, panndya ca ativijjha

passati. Mp explains "body" as the mental body (namakayena), the supreme truth as nibbana, and wisdom as the wisdom of the path together with insight.

796 The Pali word thana can mean place, possibility, occasion, situation, cause, case, etc. Mp glosses it with karana. To convey the appropriate meaning, I here render it sometimes as "case of a deed" and sometimes simply as "deed." .

797 So na bhayati samparayikassa maranassa. Mp: "Arahants do not fear death either in the future or in this present life. They alone are intended here. Some, however, say that because of the statement, 'developed right view /all noble ones from the stream-entereir up are intended." I am not sure that samparayikassa maranassa means death in a future life, as Mp implicitly understands it. I take it to mean simply "death in the future," referring primarily to one's future in this present life.

798 Attarupena. Mp glosses: "W hat is in conformity with oneself, what is suitable, meaning one who desires his welfare" (attano anurupena anucchavikena, hitak&mena ti attho).

799 We find three kinds of intoxication (mada) at 3:39: with youth, health, and life. Vibh 345 (Be §832) mentions still more objects of intoxication: birth, clan, gains, honor, respect, wealth, beauty, learning, etc. The elaboration at Vibh 350 (Be §§843-45) connects mada with mana, meaning conceit, and unnati, meaning selfpromotion.

800 Na ca pana samanavacanahetupi gacchati. Mp: "He is not swayed by the words of ascetics holding other doctrines to abandon his own view and take up their view. Here, too, only arahants are intended."

801 Also in the Mahaparinibbana Sutta, DN 16.5.8, I I 140-41. The word here translated "inspiring," samvejaniya, is glossed by Mp as samvegajariaka. In this context, the rendering "inspiring a sense of urgency" does not fit. The required sense, rather, is that which inspires faith and devotion.

802 The four places, respectively, are: Lumbini, Bodhgaya, Isipatana (Samath), and Kusinara.

803 What follows is also at 2:1.804 What follows parallels the passage on "the fault pertaining to the

future life" in 2:1, but it describes this simply as "a bad result" (pdpako vipako) where 2:1 has "a bad, painful result" (papako dukkho vipako). Since 2:11 also lacks dukkho, it is possible dukkho was


originally a commentator's gloss on papako that made its way into the text of 2:1 itself.

805 Mp: "Among these perils, (1) for one who reflects on the peril in self-reproach, a sense of moral shame is established inwardly. This produces in him restraint in the three doors, and such restraint is the fourfold purified virtuous behavior. Based on this virtuous behavior, he develops insight and attains the highest fruit. (2) For one who reflects on the peril of reproach by others, moral dread is established with respect to the external. This produces in him restraint in the three doors, and such restraint is the fourfold purified virtuous behavior. Based on this virtuous behavior, he develops insight and attains the highest fruit. (4) For one who reflects on the peril of a bad destination, a sense of shame is established with respect to the external. This produces in him restraint1 in the three doors, and such restraint is the fourfold purified virtuous behavior. Based on this virtuous behavior, he develops insight and attains the highest fruit." The third case does not lead directly to the highest fruit but merely to abstinence from breaches of the five precepts.

806 Also at MN 67.14-20,1459-62.807 Pali recognizes two classesof food items: khadanlya and bhojamya.

The latter comprises rice, porridge, other grains, fish, and meat; the former comprises virtually all other edibles. Hence, corresponding to these two types of foods, two gerundives are used here to designate what may be eaten: khaditabba and bhunjitabba, which I render, respectively, "things that may be consumed" and "things that may be eaten."

808 Mp: "The first jhana may be of an inferior grade, a middling grade, and a superior grade. For those reborn through an inferior grade, the life span is a third of an eon; for those reborn through the middling grade, the life span is half an eon; and for those reborn through a superior grade, the life span is an eon. This is said with reference to the last." For details on the life spans in the various realms according to the developed Theravada model, see Vibh 422-26 (Be §§1022-28); CZMA 196-99.

809 Mp: "He 'goes to hell' in some subsequent life, insofar as he has not abandoned kamma that leads to hell; not in the sense that he goes there in his immediately following life." According to the Abhidhamma, one passing away from the form realm does not immediately take rebirth in one of the three lower realms; see CMA 226-27.

810 Tasmirityeva bhave parinibbayati. Mp: "He attains final nibbana while remaining in that same form-realm existence; he does not descend lower." '

811 See pp. 1671-72, note 581.


812 The devas of streaming radiance (deva abhassara) are the highest class of devas associated with the second jhana. Mp; "The second jhana is threefold, as stated above [for the first jhana]. For those reborn by a superior grade, the. life span is eight eons; by a middling grade, four eons; and by an inferior grade, two eons. The text refers to the last/'

813 The devas of refulgent glory (deva subhakinha) are the highest class of devas associated with the third jhana. According to the Abhidhamma system, the life spans of the three planes corresponding to the third jhana are respectively sixteen, thirty-two, and sixty-four eons. Since this is contradicted by the sutta, Mp explains that what is intended here is the lowest plane among those planes reached by rebirth through attainment of the third jhana. However, according to Mp, the devas of refulgent glory are actually the highest among these realms, with a life span of sixty-four eons. There thus seems to be a contradiction between the sutta and the systematic .Theravada determination of life spans.

814 These are the deva vehapphald, the sole realm of rebirth corresponding to the mundane fourth jhana. This figure is .in agreement with the stipulation of the Abhidhamma.

815 Te dhamme aniccato dukkhato rogato gandato sallato aghato abadhato parato palokato sunnato anattato samanupassati. Mp: "Of these eleven terms, two— impermanent and disintegrating—signify the characteristic of impermanence. Two— empty and non-self— signify the characteristic of non-self. The rest signify the characteristic of suffering. By ascribing the three characteristics to the five aggregates and seeing them thus, he achieves three paths and fruits. Having developed the fourth jhana, firm in it, 'he is reborn in companionship with the devas of the pure abodes/"

816 The pure abodes (suddhavasa) are five planes of existence in the form realm into which only non-returners can be reborn. Nonreturners attain arahantship there without ever returning to lower realms. See CMA 192-93.

817 In this sutta, loving-kindness is correlated with the first jhana, compassion with the second, altruistic joy with the third, and equanimity with the fourth. According to the developed Theravada system, however, any of the first three immeasurable meditations can lead to all three jhanas, excluding the fourth; only immeasurable equanimity can lead to the fourth jhana. See Vism 322,5-12, Ppn 9.111.

818 For various wonders occurring at the bodhisatta's conception and birth, see too MN 123.

819 Mp: "Between every three world systems there is one world interval, which is like the space in the middle of three cart


wheels or petals placed so that they touch one another. This world-interval hell (lokahtafikanirayo) measures eight thousand yojanas in size/'

820 Mp: " Those beings who have been reborn there'. Through what kamma have those beings been reborn in the world-interval hell? They arise there because they have committed terrible crimes against their parents and against righteous ascetics and brahmins, and through other violent deeds such as killing living beings day after day.... Their bodies are three gavutas long(appx. five miles) and they have long fingernails like bats. As bats hang in trees, these beings hang by their fingernails on the foot of the world-system mountain. When creeping along, they stay in arm's length of one another. Then, thinking, 'We have gained food/ they bustle around, roll over, and fall into the water that supports the world; they are just like honey fruits which, when struck by the wind, break off and fall into the water. As soon as they have fallen, they dissolve like a lump of flour in extremely caustic w ater.. . . This radiance [when the bodhisatta enters his mother's womb] does not even last long enough to fake a sip of porridge, but only long enough for them to awaken from sleep and cognize the object. But the Dlgha Nikaya reciters say that, like a flash of lightning, it shows forth merely for the time of a finger snap and disappears even while they are saying, 'What is that?'"

821 Alaya. Mp explains this narrowly as the five objects of sensual pleasure, or more broadly, as the entire round of samsara.

822 Analaye dhamme. Mp: ''The noble Dhamma opposed to attachment, based on the ending of the round." .

823 Anupasama. Lit., "lack of peace."824 Avijjagata, bhikkhave, paja andabhuia pariyonaddha. This is the read

ing in Ce and Be, but Ee has andhabhuta, "become blind/' The latter, at first glance, seems more likely to have been original, but the simile of the hen at 8:11,TV 176,15-16 supports andabhilta, "become an egg/' Mp too accepts this reading with its gloss, "being enveloped by the shell, of ignorance, it has become like an egg" (avijjandakosena pariyonaddhatta andam viya bhuta ti andabhuta).

825 Also at DN-16.5.16, II 145^6.826 In Pali, the three kinds of fetters are, respectively: orambhagiyftni

samyojanani, upapattipatilabhiyani samyojanani, bhavapatilabhiyani samyojanani. Mp distinguishes the last two thus: the "fetters for obtaining rebirth" are those by which one obtains the next rebirth (yehi anantara upapatthn patilabhati); the "fetters for obtaining existence" arb the conditions for obtaining rebirth-existence


(upapattibhavassa patilabhaya paccayani). ApparentJy the difference, from the commentary's point of view, is that the former bind one only to the immediately following rebirth while the latter bind one to successive rebirths. But see note 829 below for an alternative interpretation.

827 Since the stream-enterer, too, has not abandoned any of these fetters, Mp explains: "The once-returner is mentioned to show the highest among the noble ones who have not abandoned any of the fetters." Mp-t: "'That is, who have not abandoned the lower fetters. For above the once-returner, there is no noble one who has not abandoned the lower fetters. But isn't it the case that once-returners have abandoned [sOme] lower fetters, for they have abandoned the fetters of views, doubt, and wrong grasp of rules and observances? In that case, why is it said that they have not abandoned the lower fetters? Because once-returners have not abandoned the fetters of sensual lust and ill will; therefore the statement that they have not abandoned the lower fetters is said with reference to those fetters that, they have not abandoned. It does not mean that they have not abandoned any fetters."

828 Uddhamsotassa akanitthagamino puggalassa. This refers to the most sluggish of the five classes of non-returners, who proceed upward through successive pure abodes to the highest one, called Akanittha. This type, too, is mentioned to show the coarsest who still retain the fetters of rebirth, but more acute classes of non-re turners also retain these fetters.

829 This statement creates a predicament for the traditional Theravadin interpretation of the five types of non-returners, which is based on Pp 16-17 and its commen tary at Pp-a 198-201. The core of this interpretation is the rejection of an intermediate state (antarabhava) between two lives. Such rejection thus entails the need to interpret the antaraparinibbayi as a non-returner who attains arahantship during the first half of the life span in the next existence. However, the word antaraparinibbayi literally means "one who attains final nibbana in between," and there seems no legitimate reason, based on a sutta, to deny the possibility that certain non-returners, following their death in human form, enter an intermediate state and attain final nibbana in that state itself, thereby circumventing the need to take another rebirth. This seems to be the purport of the present text, according to which the antaraparinibbayi has abandoned the fetters of rebirth but not the fetters of existence. Upon attaining arahan tship, the antaraparinibbayi will also abandon the fetters of existence. I have discussed the five types of non-returners in detail in CDB 1902-3,


note 65. For further discussion, see p. 1782, notes 1535—38; for additional textual analysis, see Harvey 1995: 98—108.

830 Yuttappatibhano no muttappatibha.no. Mp: "W hen answering a question, he answers correctly (yuttameva), b.ut he does not answer quickly (sigham pana na katheti). The meaning is that he answers slowly. This method [of explanation] should be applied to all the cases." Pp 42 (Be §152) defines this person in the same sense thus: "A person who, being asked a question, speaks correctly but not quickly is called one whose discernment is incisive but not free-flowing" (idh'ekacco puggalo panham puttho samano yuttam vadati no sigham, ayam .vuccati puggalo yuttappatibhano no muttappatibhano).

831 The four alternatives are: ugghatitannu, vipacitannu (so Ce and Ee; Be vipancitannu), neyyo, padaparamo. The difference in reading of the second person would yield a choice between "one who understands when ripened" (based on Ce and Ee) and "one who understands.when elaborated" (based on Be). Be's reading seems to me to agree better with the formal definition of this type in other sources. 1 cite here the definitions at Pp 41 (Be §§148-51) with commentarial clarifications at Pp-a 223: (1) "The person of quick understanding is one for whom the breakthrough to the Dhamma (dhammabhisamaya) occurs together with an utterance. (Pp-a: Ugghatita means the opening up of knowledge (nanugghatana); the meaning is that one knows as soon as knowledge opens up. Together with an utterance; as soon as [a statement on Dhamma] is uttered. The breakthrough occurs together with knowledge of the Dhamma of the four truths.)" (2) "The person who understands through elaboration is one for whom the breakthrough to the Dhamma occurs when the meaning of what has been stated briefly is being analyzed in detaii. (Pp-a: This is the person able to attain arahantship when, after a concise outline of the teaching has been set up, the meaning is being analyzed in detail.)" (3) "The person to be guided is one for whom the breakthrough to the Dhamma occurs gradually, through instruction, questioning, careful attention, and reliance on good friends." (4) "One for whom the word is the maximum is one who— though hearing much, reciting much, retaining much in mind, and teaching much— does not reach the breakthrough to the Dhamma in that life."

Nett 125 (Be §88) correlates these four types with the four kinds of practice (see 4:161-62): the ugghatitannu puggala with one emancipated by pleasant practice and quick direct knowledge, the vipancitannu puggala with one emancipated by either painful practice and quick direct knowledge or by pleasant practice

Motes to the Fours 1703

and sluggish direct knowledge, and the neyya puggala with one emancipated by painful practice and sluggish direct knowledge. The padaparama puggala is not emancipated and thus the four alternatives do not apply.

832 Mp: "O ne who lives off the fruit o f his effort but not off the fru it of his kamma: This is one who passes the day energetically exerting himself and lives off whatever he gains as the consequential fruit of this, but does not obtain any meritorious fruits as a result of his exertion. One who lives off the fru it of his kamma but not off the fru it o f his effort: These are all the devas, from [theheaven of] the four great kings up, who live off their meritorious fruits without energetically exerting themselves. One who lives off the fru it of both his effort and his kamma: These are kings and royal ministers, etc. O ne who lives off the fruit of neither his effort nor his kamma: These are the beings in hell. In this sutta, by 'fruit of kam m a/ only meritorious fruit is intended."

833 Mp: "The first is the blind foolish worldling; the second is the worldling who intermittently does wholesome deeds; the third is the stream-enterer, the once-returner, and the non-returner; and the fourth is the arahant."

834 Mp: "The first is the multitude of worldly people; the second is the dry-insight stream-enterer and once-returner; and the third is the non-returner. Since the dry-insight meditator does obtain momentary jhana arisen on the basis of his object (tafikhanikampi upapattinimittakam jhanam patilabhati yeva), he too fulfills concentration. The fourth is the arahant. The following sutta should be understood by the method stated here."

835 On the four analytical knowledges (patisambhida), see below note 875.

836 Here and in the next sutta I read with Ce and Ee samatho, as against Be sammasana.

837 The usual list of faculties (indriya) and powers (bala) is fivefold, with wisdom (panna) as the fifth. For definitions of the five faculties, see SN 48:9-10. For the five powers, see 5:14.

838 Cattari kappassa asankheyyanl. Despite the word "incalculable" (Ce and Ee asankheyya; Be asankhyeyya), the length of this period is finite. For similes illustrating the length of an eon—said to be too difficult to express in numbers— see SN 15:5-6, II 181-82. And for the number of eons that have ''elapsed and gone by," see SN 15:7-8, I I 182-84.

839 Mp explains that there are three ways the dissolution of an eon takes place: by water, fire, and wind. When the eon is destroyed by fire, it is consumed up to the devas of streaming radiance. When it is destroyed by water, it is dissolved up to the devas of


refulgent glory. When it is destroyed by wind, it disintegrates ■ up to the devas of great fruit.

840 Mp: "He is not content with the four requisites by way of the three kinds of contentment." See p. 1600, note 55.

841 Mp says the word "cunningly" (sankhaya, lit. "having calculated") indicates that he tries to make a false impression on families (for the purpose of receiving offerings). The last phrase is perhaps similar in nuance to a well-known English slang expression.

842 Ee reads here: gam bhtresu. . . thanatthanesu, which might be translated "various deep matters." It could be that thanatthanesu was the more original reading, which was altered to thanatthanesu under the influence of this more common expression. But since Mp comments as if the latter were the reading, it is clear that thanatthanesu goes back at least to the age of the commentator. At MN 115.12—19, III 64^6.7, the Buddha explains how a bhikkhu is "skilled in what is possible and impossible" (thanathanakusalo).

843 It is puzzling that Ananda goes unaccompanied to visit the bhikkhuni. Almost always when, a bhikkhu goes to’visit a layperson, even a male, he brings another monk along. In a Chinese parallel of this sutta/SA 564 (T .II 148ai3-148cio), as Ananda approaches, the bhikkhuni sees him in the distance and exposes her body. When Ananda sees her exposed, he restrains his senses and turns away. The nun then feels ashamed and puts on her clothes. She offers Ananda a seat, pays homage to him, and sits down to one side. Apart from this circumstantial difference, Ananda's discourse in the Chinese version is almost exactly as in the Pali version.

844 Setughato vutto bhagavata. Mp: "The demolition of the bridge (setughatam): the demolition of the state and the demolition of its condition (padaghatam paccayaghatam)." The expression is also in 3:74. See p. 1660, note 497.

845 Mp: "Based on the present nutriment of edible food, using.it . carefully^ he abandons the nutriment consisting in past kamma; but the craving for present edible food should be abandoned."

846 The Chinese version reads: "Sister, by not indulging it, one abandons and severs sexual desire, the connecting bridge (fO'atfiTs#)-"It seems that setughato m ust have been an idiom m eaning that any connection w ith a particular state should be destroyed. Mp says that w hen A nanda reached the end of the discourse, the bhikkhum's passion for him had vanished.

847 Sugata. Lit., "Well-Gone." One of the most common epithets of the Buddha, occasionally also used for arahant disciples.

848 Bhikkhu duggahitam suttantam pariydpunanti dunnikkhittehi padab- yanjanehi. See 2 :20 .1 follow Brahmali's suggestion that suttantam


here has an implicitly plural sense; for other examples, see Vin III 159,12, and Vin IV 344,21.

849 Ce is missing the uddcina verse at the end of this vagga. Hence I base the titles on Be.

850 JnPali: dukkha patipada dandhabhinna, dukkha patipada khippabhinna, sukha patipada dandhabhinna, sukha patipada khippabhinna.

851 Anantariyam papunati dsavanam khayaya. The word anantariya is of rare occurrence, so its meaning must be determined inferen-

. tially. One clue is the Ratana Sutta, which says: yam buddhasettho parivannayl sucim samadhim anantarikannam ahu (Sn 226). Any difference between dnantarika and anantariya is insignificant, as the terminations -iya and -ika are often interchangeable. Another clue is SN 22:81, at III 96 -99, where the Buddha addresses the question: "How should one know and see to attain immediately (lit. /without interval') the destruction of the taints?" (evam . . . janato evam passato anantara asavdnam khayo hoti). Other AN .suttas— 3:102, I 158,7-12, and 5:23, III 16,29-17,2—speak about the mind being "properly concentrated for the destruction of the taints" (samma samadhiyati asavdnam khayaya). See too.5:170, III 202 ,27-33, which speaks about certain conditions "such that immediately afterward the destruction of the taints oCcurs" (anantara asavdnam khayo hoti). Thus, the "immediacy condition" spoken of here seems to be a state in which the mind is properly concentrated and, at the same time, has acquired the insight that brings about the destruction of the taints. Mp explains anantariya with reference to the Abhidhamma concept of an immediate succession between path and fruit: "The /immediacy condition' is the concentration of the path, which immediately yields its result (anantaravipakadayakam maggasamadhim)." Though the suttas do not employ the scheme of the cognitive process that underlies the concept of path and fruition moments, the expression "immediacy condition" does suggest a state of complete ripeness for the breakthrough to arahantship.

852 The trainee powers (sekhabalani), defined at 5:2, partly differ from the five powers included among the thirty-seven aids to enlightenment.

853 Here, sameti, "calms [it] down," is an addition to the usual formula, intended to subsume this discipline under "the calming practice."

854 Mp says that for Moggallana, the first three paths were achieved by pleasant practice and sluggish direct knowledge, but the path of arahantship was won by pleasant practice and quick direct knowledge. In 7:61 it is seen that Moggallana often had to struggle with drowsiness in his practice for arahantship. He


often regressed and needed the help of the Buddha to progress further, as shown in SN 40:1-9, IV 262—69-

855 In this sutta the phrase kayassa bheda, "with the breakup of the body/' is not followed by par am marana, "after death," as it normally is. The omission seems deliberate. Perhaps the purpose is to indicate that the person being described can attain nibbana at the very moment of death, without having to continue on to another existence.

856 According to this sutta, the distinction between the use of repugnant objects and the jhanas determines whether one attains nibbana through exertion (sasankharaparinibbayi) or without exertion (asahkharaparinibbayi). The distinction between prominent faculties and feeble faculties determines whether one

■ attains nibbana in this very life (ditth'eva dhamme) or with the breakup of the body (kayassa bheda), Mp says that the first and second persons are dry-insight meditators (sukkhavipassaka) who attend to conditioned phenomena as their meditation object (safikharanimittam upatthapehti}. Sasankharena is glossed with sappayogena, which supports my rendering "through exertion." The third and fourth persons are those who take serenity as their vehicle (samathayanika).

8 5 7 With Ce and Be I read maggehi, as against Ee angehi. The latter is likely to be an editorial error. Though Mp does not provide a gloss here, the passage is cited at Patis II 92,9, and commented on at Patis-a III 5 8 4 ,2 4 -2 5 , in a way that requires maggehi: C a tu h i m a ggeh i ti upari vuccamdnehi catuhi patipadamaggehi, na ariya- maggehi (''By fo u r paths: by the four paths of practice spoken about below, not by the noble paths").

858 Mp explains this as the first world-transcending path, but Mp-t says: "This is said with reference to the path of stream- entry (sotapattimagga), but the meaning of this passage can be understand simply by way of the mundane [preparatory] path" (lokiyamaggavasen 'eva).

859 Mp and Mp-t, read together, say that because there is no development and cultivation of the world-transcending path, which lasts for only one mind-moment, he develops and cultivates the preparatory mundane path (pubbabhagiyo lokiyamaggo) for the purpose of attaining the higher world-transcending paths. Then the fetters are abandoned and the underlying tendencies are uprooted by the successive paths (maggappatipatiya pahTyanti by anti honti).

860 Mp: "This is a person who naturally gains insight. Based on insight, he produces concentration."

861 Yuganaddham bhaveti. Mp says that each time he attains a

Notes to the Fours 170/

meditative attainment (samapatti), he explores it by way of its conditioned phenomena. And having explored its conditioned phenomena, he enters the next attainment. Thus, having attained the first jhana, he emerges and explores its conditioned phenomena as impermanent, etc. Then he enters the second jhana, emerges, and explores its conditioned phenomena, and so or up to the base of neither-perception-norTnon-perception. Since however, yuganaddha means literally "yoked together," some interpret the term to mean that in this inode pf practice serenity and insight occur simultaneously. The commentarial system does not acknowledge this possibility but several suttas mighl be read as suggesting that insight can occur within the jhana and

. does not require the meditator, to withdraw before beginning contemplation. In AN, see in particular 9:36; see too MN 52.4—14, I 350-52; MN 6 4 .9 -1 5 ,1 435-37. .

862 The readings vary. Ee has dhanimuddhaccaviggahltamana; the termination -mana is suspicious..Be has -viggahitarn manasam. Ce has -inggahltam 'manam. While maria and manasam can both be translated as "m ind," manam normally means "conceit." The Sinhala translation seems to support this by rendering manam as adhimanaya (Pali adhimana), "overestimation of oneself," but tc speak of "conceit"— as opposed to "mind"—as being "grasped by restlessness" does not make good sense. Mp glosses the term without specifying the subject: "Grasped, thoroughly grasped, by restlessness, which consists of the ten corruptions of insight (dasa vipassan'upakkilesS.; see Vism 633-38, Ppn 20.105-28) in regard to the dhammas of serenity and insight." Nothing in the text itseli suggests the corruptions of insight are involved. I understand the person being described here as a practitioner who reflects deeply on the Dhamma, acquires a sense of urgency, and then finally settles down and gains insight when meeting w ith favorable supporting conditions. In the next sentence of the text, the word rendered "m ind" is cittam.

863 The first part of this sutta, up to the section on the four acquisitions of individuality, is also at SN 12:25, II39-41, but addressed to Ananda.

864 Mp explains this with reference to the Abhidhamma scheme of cittas, types of consciousness; see CMA 32-40,46-64.1 summarize Mp's explanation: Bodily volition is of twenty kinds by way of the eight kinds of sense-sphere wholesome cittas and twelve kinds of unwholesome cittas. So too for verbal volition. But mental volition includes these as well as the nine kinds of sublime (mahag- gata) volition, namely, volition associated with the five jhanas of the Abhidhamma system and the four formless attainments.


Because of bodily volition, there arises pleasure conditioned by the eight kinds of wholesome kamma, and pain conditioned by the twelve kinds of unwholesome kamma, that is,, the kamma generated in the corresponding active types of consciousness. So too for the other two doors. Ignorance is a condition (avijjdpaccayd va) because, there being ignorance, volition occurs in the three doors as a condition for pleasure and pain. Thus this sutta statement refers to. ignorance as the root cause. Pleasure and pain arise "internally" (ajjhattam) When they arise in oneself. The word seems to underscore the retributive aspect of. kamma.

865 . Mp: "One acts on one's own (samam ) when one initiates the action without instigation from others. One instigates activity

. because of others when others encourage or command one to act.. One acts with clear comprehension (sampajano) when one knows

the wholesome and unwholesome as such, and their respective results as such. If one does not understand this, one acts without clear comprehension."

866 Imesu bhikkhave dhammesu avijja anupatita. Mp: "Ignorance is comprised in the volitional states analyzed above, .functioning both as a coexistent condition and as a decisive-support condition (sahajdtavasena ca upahissayavaseria ca). Thus the round of existence and its root, ignorance, are shown."

867 Mp: "Arahants are seen acting with the body. They sweep the courtyard of the shrine and the bodhi tree, go out and return, do various duties, etc., but in their case the twenty volitions occurring at the bodily door no longer produce kammic results (avipakadhammatam apajjanti). Here, it is the volition that occurs at the body door that is intended by the word 'body.' The same method applies to the other two." Mp-t: ''When arahants perform actions, how is it that they create no bodily or other kinds of kamma? In the sense that these deeds do not bear results, for an action done by an arahant is neither wholesome nor unwholesome but a mere activity (kiriyamatta) that does not yield results."

868 Mp: "'Field/ etc., are names for wholesome and unwholesome kamma. For that is a field (khetta) in the sense of a place where results grow; a site (vatthu) in the sense of their foundation; a base (Uyatana) in the sense of a cause; a location (adhikarana) in the sense of a locale."

869 In Ee this sentence marks the beginning of a new sutta, and thus at this point Ee's numbering exceeds mine by one. Both Ce and Be, in accord with Mp, treat the previous passage and this one as a single sutta. While this paragraph certainly looks like the beginning of an independent sutta, and perhaps originally was, Mp takes it to be continuous with the analysis of volition


stated above. It says that up to this point the Buddha has shown the kamma accumulated in the three doors; now he shows the places where that kamma ripens. "Acquisition of individuality" (attabhavappatildbha) is an individual existence, the combination of body and mind that constitutes a particular life.

870 Mp identifies these beings as the devas corrupted by play {,khiddapadosika deva). While they are enjoying celestial delights in their heavenly realm, they sometimes forget to eat and drink, and because they misis a .meal they wither away like a garland placed in the sun. See Bodhi 2007: 159-60.

871 Mp says these are the devas corrupted by mind (manopadosika deva), who dwell in the realm of the four great kings. When they become angry at one another, their mutual anger becomes the cause for both to pass away. See Bodhi 2007: 160-61.

872 Mp says that these are human beings. For people kill themselves and others kill them. Thus they perish either on account of their own volition or because of the volition of others.

873 'Mp: "[Question:] Why does Sariputta pose this question? Isn't, he able to answer it himself? [Reply:] Fie is able, but he does not

. speak because he thinks, 'This question is in the domain of a Buddha.'"

874 Mp: "The former, who come back to this state of being (agantaro itthattam), are those who return to the five aggregates in the sense sphere; they are not reborn there [in the realm where they pass away] or in a higher realm. Those who do not come back to this state of being (anagantaro itthattam) do not return to the five aggregates or take a lower rebirth. They are either reborn there [in the realm where they pass away] or in a higher real in, or they attain final nibbana right there. When it is said that they are reborn in a higher realm, this is said in the case of those who had been born in a lower existence. But from the realm of neither-perception- nor-non-perception, there is no rebirth into a higher realm."

875 Odhiso vyahjanaso. Mp glosses these two words respectively with karanaso akkharaso, "by way of reasons [or cases], by way of the letter." The meaning is not entirely clear to me and Mp-t does not elaborate. The patisambhidas are explained alfVism 440-43, Ppn 14.21-31, on the basis of Vibh 292—94 (Be §§^18-24), which analyzes them from several angles. Briefly: Knowledge of meaning is analytical knowledge of meaning (<attPiqpatisambhida); knowledge of Dhamma is analytical knowledge of Dhainrna (dhammapatisambhida); knowledge of how to^.express and articulate the Dhamma is analytical knowledge of language (niruttipatisambhida); and knowledge about knowledges is analytical knowledge of discernment (patibhanapatisambhida). This


last analytical knowledge seems to refer to the ability to spontaneously apply the other three types of knowledge to clearly communicate the Dhamma. From a more philosophical perspective, attha is considered the result of a cause (hetuphala) and dhamma a cause (hetu) producing an effect. Therefore the analytical knowledge of meaning is correlated with knowledge of the first and third noble truths, analytical knowledge of Dhamma with knowledge of the second and fourth noble truths. Analytical knowledge of meaning is knowledge of each factor of dependent origination in its role as an effect arisen from a condition, and analytical knowledge of Dhamma is knowledge of the same factor in its role as a condition giving rise to an effect.

876 Ee's pakasemi, as the third verb, is not in Ce or Be. Pakaseti is also absent in the same sjequence of verbs-at 3:136,1 286,9-io, also in Ee.

877. The text is cryptic here and may have become garbled in the course of transmission. Mp supplies a verb to the first part of the sentence, upagacchatu, which I include and translate in brackets. Mp fills out aham veyyakaranena with ahamassa panhakathanena cittam aradhessami ("I will satisfy his mind by answering the question"). I have also added this in brackets.

878 Mp: "'Our teacher, who is highly skilled in these things that have been attained by us, is present. If 1 had not realized the analytical knowledge of meaning, he would dismiss me, telling me to first realize it.' Even while sitting in front of the teacher, he roars a lion's roar."

879 The dialogue here seems to be concerned with the "ontological status" of the arahant who has attained the nibbana element without residue remaining, that is, with the question whether the liberated person exists or does not exist after death.

880 Mp glosses ma h'evam with evam ma. bhani, "Do not speak thus," and explains that the four questions are asked by way of eternalism, annihilationism, partial eternalism, and "eel-wriggling" (sassaia-uccheda-ekaccasassata-amaravikkhepa). Thus Sariputta rejects each question. "Eel-wriggling" is agnosticism, skepticism, or intellectual evasiveness. (

881 Appapancam papanceti. Mp: "He creates proliferation [or speculations] in relation to something that should not be proliferated [or speculated about]. He travels along a path that one should not travel on." The Pali word papanca suggests mental fabrication, obsessive mental construction, and deluded conceptualization, whiclt the commentaries say arise from craving, conceit, and wrong views (tanka, mana, clitthi). It seems to me that Mp understands appapancam as a contraction of appapanciyam. A Chinese parallel, SA 249, says at T II 60aie-2o: "If one [makes any of these


assertions about the six bases for contact], these are just empty words ( j l t i l l j a l ' s ) . With the vanishing, fading away, cessation, and stilling of the six bases for contact, one relinquishes empty falsehood and attains nibbana."

882 Tavatd papancassa gati. Mp: "As far as the range of the six bases extends, just so far extends the range of proliferation, distinguished by way of craving, views, and conceit."

883 Ee treats this sutta as a continuation of the preceding one, without counting it separately. Thus at this point Ee's numbering catches up with Ce and Be.

884 The dialogue, according to Mp, refers to making an end to samsara, the entire round of suffering {vattadukkhassa anta- karohoti, sakalam vattadukkham paricchinnam pavivatumam katva titthati).

885 Caranasampanno yathabhutamjanati passati. Yathdbhutam janam passam antakaro hoti. This differs from the previous assertion (that one Cannot become an end-maker by means of knowledge and conduct) in its emphasis on knowing and seeing (as well as conduct) as active functions rather than subjective possessions tinged with clinging.

886 This sutta merges 2:130-33.887 Much of this is also in MN 6 2 .8 -1 1 ,1421-23. See too MN 28 and

MN 140, which treat the topic more elaborately.888 Ee's panhaya cittam virajeti is clearly wrong, hi each of the four

paragraphs, pannaya here should be replaced by the name of the element.

889 Sakkayanirodham. Mp: "The cessation of personal existence, that is, the round of existence with its three realms; the meaning is nibbana."

890 These are explained at Vibh 330—31 (Be §799), though in terms of wisdom (pafina). I quote only the text on the first jhana: "When perception and attention are accompanied by sensuality in one who attains the first jhana, wisdom pertains to deterioration; when mindfulness is stabilized in accordance with its nature, wisdom pertains to stabilization; when perception and attention are unaccompanied by thought, wisdom pertains to distinction. When perception and attention are accompanied by disenchantment, conjoined with dispassion, wisdom pertains to penetration" (pathamassa jhanassa labhim kamasahagata sannamanasikard samudacaranti hanabhagini pafina; tadanudhammata sati santitthati thitibhaginlpafina; avitakkasahagata sannamanasikard samudacaranti visesabhdginlpanna; nibbidasahagata sannamanasikard samudacaranti virdgupasamhitd nibbedhabhagini pafina). Similar distinctions are made for each of the higher attainments.


891 This passagie is also included in the Mahaparinibbana Sutta, DN 16.4.7, at II 124-26.

892 Mahapadese. Mp glosses as maha-okase (apparently as if the compound could be resolved maha + padese) and as maha-apadese, the latter explained as "great reasons stated with reference to such great ones as the Buddha and others" (buddhadayo mahante mahante apadisitva vuttani mahakaranani). This second resolution is certainly to be preferred. DOP gives, among the meanings of apadesa, "designation, pointing out, reference, witness, authority." Cattaro mahapadesa is sometimes rendered "four great authorities" but the sutta actually specifies only two authorities, the suttas and the Vinaya. Walshe, in LDB, renders it as "four criteria." I understand the term to mean "four great references," the four provenances of a teaching.

893 Tdnipadabyanjanani...sutteotdretabbani vinciyesandassetabbani. Mp gives various meanings of sutte and vinaye here, some improbable. Clearly, this instruction presupposes that there already existed a body of discourses and a systematic Vinaya that could be used to evaluate other texts proposed for inclusion as authentic utterances of the Buddha. Otaretabbdni is gerundive plural of otarenti, "make descend, put down or put into," and otaranti, just below, means "descend, come down, go into." My renderings, respectively, as "check for them" and "are included among" are adapted to the context. Sandassetabbani is gerundive plural of san- dassenti, "show, make seen," and sandissanti means "are seen."

894 The clearer of the two Chinese parallels is in DA 2, at T I 17b29- 18a22. H ere cattaro mahapadesa is rendered "four greatteaching dhammas." I translate the first declaration (T I 17c2-i3) as follows: "If there is a bhikkhu w ho claim s: 'Venerable ones, in that village, city, country, I personally heard [this] from the Buddha, I personally received this teach in g / you should not disbelieve what you hear from him, nor should you reject it, but through the suttas determine whether it is. true or false; based on the Vinaya, based on the Dham m a, probe it thoroughly. If w hat he says is not the sutta, not the V inaya, n ot the Dhamma, then you should say to him: 'The Buddha did not say this. W hat you have received is mistaken! [Or: You have received it erroneously!] For what reason? Because based on the suttas, based on the Vinaya, based on the Dhamma, w e [find] that w hat you said deviates from the Dhamma. Venerable one, you should not uphold this, you should not report it to people, but should discard i t / But if w hat he says is based on the suttas, based on the V inaya, based on the Dhamma, then you should say to him: 'W h at you said was truly spoken by the Buddha. For w hat


reason? Because based on the suttas, based on the Vinaya, based on the Dhamma, we [find] that what you said accords with the Dhamma. Venerable one, you should uphold this, you should widely report it to people; you should not discard it/ This is the first great teaching dhamma."

895 I follow Ce and Ee here. Be differs and would be translated: "But if, when one does not speak about what one has seen, wholesome qualities decline and unwholesome qualities increase, I say. that

. one should speak about what one has seen." Each of the following paragraphs varies in the same way.

896 Naham kvacana, kassaci kincanatasmim, na ca mama kvacana, katthaci kincanatatthi. At 3:70,1206,18-20, this formula is said to have been used by the Niganthas to cultivate non-possessiveness. I follow the reading in Ce. Be is almost the same, except that it has kvacani twice in place of kvacana. Ee at the end reads kincanam

' n'atthi rather than kincanat'atthi or kincanatatthi. This reading is also found in older Sinhala-script editions, and in the Be reading of MN 106.8, . . ' .

My rendering follows Mp, which comments: "This is an explanation of four-pointed emptiness (catukkotisunnata). I am not anywhere (naham kvacana): He does not see [his] self anywhere. The belonging of anyone (kassaci kincanatasmim): He does not regard his self as an entity that could be taken up by anyone else, that is, he cannot be taken up by thinking of him as a brother in the position of a brother, a friend in the position of a friend, an employee in the position of an employee. Nor is there anywhere anything . .. that is mine (naca mama kvacana): Here, we temporarily put aside the word 'mine' (mama). The meaning is then: 'He does not see anywhere the self of another/ Now,, having brought in the word 'm ine/ we get: [Anything] in any place that is mine (mama kvacana, katthaci kincanatatthi): He does not see: 'There is somewhere the self of another that might become my belonging.' The meaning is that he does not see any self of another in any position that could be taken up as his belonging: a brother in the position of a brother, a friend in the position of a friend, an employee in the position of an employee."

897 Akincannamyeva patipadam patipanno hoti. Mp says that he is practicing the way without impediments, without grasping (nippalibodham niggahanameva patipadam patipanno hoti). MN106.8, II 263y33-264,3, however, offers this formula as a meditation device for attaining the base of nothingness (akincanndyatanam samapajjati).

898 The questions and the Buddha's reply are stated as verse at SN 1:62,139.


899 Mp identifies both ummagga and patibhana with wisdom (panna): "Acumen is rising up, that is, the movement of wisdom. Or wisdom itself is called 'acumen/ in the sense of rising up. It is [also called] 'discernment' in the sense of discerning" (um m aggo ti ummujjanam, panfiagamanan ti attho. Pannci eva va ummujjanatthena um m aggo ti vuccati. Sa va patibhanatthena patibhanam).

900 There is a change in the text from ceteti in the preceding sentence to cintamano cinteti here. It is hard to determine whether this has any significance. Mp does not comment on it, so I assume it is unimportant.

901 Mp identifies him as Uddaka Ramaputta, one of the Buddha's teachers before his enlightenment. See M N .26.16,1 165-66..

902 Mp explains the purport of this apparent digression thus: "The brahmin, being a good person himself, praises King Eleyya, his retinue, and Uddaka Ramaputta. For the. bad person is like a blind man, and a good person like one with good sight. As a blind man does not see either One who is blind or One with sight, so a bad person does riot know either a good person or a bad one. But just as one with good sight can see both a blind person and one with sight, so a good person can know both a good person and a bad one. The brahmin [Vassakara], thinking: •Even Todeyya, being a good person, knew who were bad men,' was delighted because of this and said: Tt is astounding, Master Gotama!"'

903 Be and Ee read sotanugatanam bhikkhave dhammanam. Ce has sotanudhatanam here, and sotanudhata honti just below, as against Be and Ee sotanugata honti; however, Ce has sotanugatam in the uddana verse. Mp (Ce) reads sotanugatanam. Mp glosses: "Having applied the sensory ear, one has determined [the meaning] with the ear of knowledge" (pasadasotam odahitva nanasotena vavatthapitanam). This seems to support sotanudhatanam, but just below Mp (Be) glosses sotanugata honti with sotam anuppatta anupavittha honti, which suggests the reading sotanugatanam. Mp (Ce), though reading sotanugatanam in the lemma of the earlier sentence, inconsistently reads here sotanudhata honti. Thus a number of texts reveal that the compilers were themselves uncertain of the reading. There is no recorded Chinese parallel.

904 The sentence is highly problematic, with respect to both reading and meaning. First, the reading: with Ce I read tassa tattha sukhino dhammapadapilapanti. I construe dhammapadapilapanti as a sandhi formed from dhammapada and apilapanti, meaning "to recite, to enunciate." The verb is possibly a corruption of abhilapanti (see DOP sv apilapati). Be has tassa tattha sukhino dhammapada plavanti. Ee's dhammapadanipi lapanti, with a hiatus between pi and lapanti,


seems unacceptable. In a short paper on this passage, Norman (1992: 257-59) opines that the verb is api-lapanti = abhi + lapanti. The Be reading plavanti apparently takes the verb to be from the root pin, to float, perhaps via pilavanti.

A second problem arises from the phrase tassa tattha sukhino. Sukhino can be either a dative-genitive singular or a nominative plural, and thus the phrase can be construed to mean either "to him who is happy there'7 (with tassa and sukhino as dative singulars denoting the same subject) or "to him, the happy ones there" (with tassa denoting the one reborn, and sukhino a nominative plural .denoting those already there). The connection of the phrase with the words that follow will differ depending on which alternative is chosen. Mp (Be) opts for the first alternative, taking dhammapada as the nominative subject, plavanti as the verb, and tassa sukhino as the dative indirect object: "Passages of the Dhamma float up to.him who is happy there." Commenting on the phrase in this sense, Mp .(Be) says: "To the one reborn who is muddled in mind in his next existence, the teachings of the Buddha's words that he had recited, being rooted in his past recitation of them, all float up clearly discerned like images in a pure mirror." Mp (Ce), interestingly, records the lemma as dhammapadapilapanti, and reads the gloss: te sabbe pasanne adase chaya viya apilapanti upatthahanti. I assume that the verb apilapanti entered here because Sinhala-script manuscripts of AN retained the original verb, which then migrated back to the commentary to replace plavanti or pilavanti. Otherwise it is hard to account for plavanti in Be. Mp (Ce) also includes the verb upatthahanti, "[theyj appear to," missing in Be, perhaps through editorial oversight. This verb is evidently intended as a gloss on apilapanti/ plavanti.

I depart from Mp and follow Norman in taking tassa and sukhino to denote different persons: tassa the indirect dative object and sukhino the nominative plural subject. I take the verb to be transitive apilapanti (= abhilapanti) with dhammapada its direct object. Norman (p. 259) affirms that neuter nouns in the accusative plural occasionally end in —a. Thus I understand the line to mean that "the happy ones"— the devas in the celestial realm— "recite passages of Dhamma to him ," that is, to the person reborn there.

905 Here and just below, I read with Ce and Be purimavohara pacchima- voharam.

906 I render this freely to conform to ordinary English diction. The Pali tath&bhuto kho ayam lokasannivaso tathabhuto ayam attabhdvapatildbho literally means: "This dwelling in the world is

1716 The A hgu t tar a N ikaya

of such a nature, this obtaining of individual existence is of such a nature.. . . " Lokasannivdso is also in 3:40 §2.

907 This charge is also at SN 42:13, IV 340,23-29. According to MN56.8, 1 375,24-26, it originated among the Jains.

908 This is the Buddha's advice to the Kalamas at 3:65. The interrogation that follows also parallels that used with the Kalamas, but with an additional unwholesome motive.

909 BHSD defines sarambha as "quarrelsomeness" and connects the word with Skt samrambha, which SED explains as "the act of grasping or taking hold of," and gives as meanings "vehemence, impetuosity. . . fury, wrath against."Sincethe sutta speaks about sarambha as occurring through body, speech, and. mind, I settle for "vehemence."

910 Ce reads lobham vineyya vineyya viharant'o, and so in relation to d'osa, moha, and sarambha. I try to capture this sense with "constantly," though "repeatedly" might also have been used. Be and Ee read simply lobham vineyya viharanto.

911 See MN 56:26, II 383;32-3S4,7. ■912 The words sace ceteyyum are inCe and Ee, but not Be.913 Parisuddhipadhaniya’ngani. I translate the compound in.accor

dance with Mp's resolution: parisuddhi-atthaya padhaniyahgani.914 Stlaparisuddhipadhaniyanga, cittaparisuddhipadhaniyanga, ditthi-

parisuddhipadhaniyanga, vimuttiparisuddhipadhdniyafiga. Stla- visuddhi, cittavisuddhi, and ditthivisuddhi are included among the seven purifications (satta visuddhi) in MN 24, which is used as the scaffolding for Vism. The four are included among the. nine parisuddhipadhaniyanguni in DN 34.2.2, III 288,16-25, where they are all conjoined with the word visuddhi, for instance, silavisuddhi- parisuddhipadhaniyangam. It is intriguing that no suttas on the seven purifications are included in the Sevens. This suggests a late origin for the scheme, as well as a late origin for MN 24.

915 Tattha tattha pannaya anuggahessami. Mp: "In this and that respect I will assist it with the wisdom of insight (vipassandpannaya)."

916 Since, in the Nikayas, direct understanding of the four noble truths typically marks the attainment of stream-entry, purification of view here can be identified with the wisdom of the stream-enterer. This stands in contrast with the scheme of Vism, in which purification of view (ditthivisuddhi) is the third of the seven purifications. Vism explains it as the clear understanding of mental and material phenomena (ndmarupavavatthdna), also known as the delimitation of conditioned phenomena (sahkhdraparicccheda). In the Vism scheme, the attainment of stream-entry (arid each subsequent path) occurs only with the


seventh purification, purification of knowledge and vision (nanadassanavisuddhi).

917 A separate purification of this name does not occur in the Vism scheme, but perhaps it could be considered the culmination of purification of knowledge and vision.

918 This seems to have been a tenet of the Jains, who sought, through the practice of self-affliction, to eradicate past kamma. See the teaching given by Nataputta (Mahavira) at 3:74.

919 So navanca kammam na kar.oti, purana n ca kammam phussa phussa vyanttkaroti. See p. 1660, note 499. Mp's paraphrase here differs slightly from the earlier one: "Having contacted the kamma again and again by contact with knowledge, he destroys the kamma to be eliminated by means of knowledge. Having contacted the result again and again by resultant-contact, he destroys the kamma to be eliminated by [experiencing] the result.".

920 Mp: "Because he has acquired equanimity, which is embraced by mindfulness and clear comprehension and has mental balance as its characteristic; 'he dwells equanimous,' mentally balanced in relation to those objects" (satisampajannapaHggahitdya majjhattdkdralakkhandya upekkhaya tesu drammanesu upckkhako majjhatto hutva viharati).

921 This shows the arahant's attitude toward present experience. He knows that his feelings continue only as long as the body and vitality continue, and that with the perishing of the body and the extinction of vitality all feelings will come to an end. Mp explains "will become cool right here (idh 'eva sltlbhavissanti) "thus: "They will become cool, devoid of the disturbance and trouble caused by the occurrence [of the life process]; they will never recur. [This takes place] right here, without his going elsewhere by w ay of rebirth."

922 Mp: "Here is the application of the simile: The body should be seen as like the tree. Wholesome and unwholesome kamma are like the shadow depending on the tree. The meditator is like the man who wants to remove the shadow; wisdom is like the shovel; concentration is like the basket; insight is like the pick (khanitti, not mentioned in the sutta; DOP defines both kuddala and khanitti as a digging tool, a spade, a trowel). The time of digging up the roots with the pick is like the time of cutting off ignorance with the path of arahantship. The time of reducing the stump to pieces is like the time of seeing the aggregates; the time of splitting the pieces is like the time of seeing the sense bases; the time of reducing them to slivers is like the time of seeing the elements. The time of drying the slivers in the wind and sun is like the time of applying bodily and mental energy. The time


of burning the slivers in a fire is like the time of burning the defilements with knowledge. The time of reducing them to ash is like the time when the five aggregates are still occurring [after one reaches arahantship]. The time of winnowing the ashes in a strong wind and letting them be carried away by the current is like the cessation of the five aggregates, which have been cut off a t the root with no further rebirth. As the ashes winnowed and carried away go to the indiscernible state (apannattibha.vupaga.mo), so should one understand the indescribable state (appannattibhavo) [reached] by the non-arising of resultant aggregates in renewed . existence." •

923 The crossing of the flood (oghassa nittharana) is a metaphor for the crossing of samsara or the eradication of defilements. The two factors mentioned by Salha are sllavisuddhi and tapojiguccha. The latter comprises diverse types of austerity and self-mortification rejected by the Buddha in his formulation of the "middle Way." In his reply, the Buddha accepts purification of virtuous behavior as one ..of the factors of asceticism (samannahga), but rejects austerity and disgust.

924 See 3:78.925 Mp explains right concentration spoken of above as the con

centration of the path and fruit. Right view is the view of the path; the mention Of the four noble truths points to the four paths and three fruits. Right liberation is the liberation of the fruit of arahantship. The mass of ignorance is split by the path of arahantship, which the disciple has reached before he gains the liberation of the fruit.

I assume this sutta is included in the Fours by way of moral purity (of body, speech, mind, and livelihood), right concentration, right view, and right liberation. However, the sutta itself is not sufficiently explicit about this and thus my numbering is hypothetical.

926 Queen Mallika was the wife of King Pasenadi of Kosala.927 The contents of this sutta are also included in MN 51.8-28, I

342-49. i928 The expression occurs also at 3:66. See p. 1654, note 463.929 The ascetic practices to be described are also at 3:156 §2.930 Be alone has an additional occupation here, goghatako, a cattle

butcher.931 See p. 1658, note 481.932 Mp: "Craving is called the ensnarer (jaiinl) because it is like a net.

For as a net'is sewn tightly together and is thoroughly interwoven, so too vis craving. Or it is called the ensnarer because it is a net spread out over the three realms of existence. It is


streaming (sarita) because it streams and runs on here and there. It is widespread (visata) because it is spread out and dispersed. And it is sticky (visattika) because it sticks, attaches, fastens here and there/'

933 I translate these phrases—some obscure—-with the aid of Mp. "Related to the internal" (ajjhattikassa upadaya) means related to one's own five aggregates.

934 "Related to the external" (bahirassa upadaya) means related to . external five aggregates.

935 Mp says that "because of this" (imina) should be understood to mean "because of this form . . . because of this consciousness" (imina rupena va . . . pe . . . vinnanena). The passage is opaque as it stands and I am not sure that Mp has caught the original intention. "Because of this" might have meant "because of a creator God," or "because of primordial matter" or "because of chance or necessity," etc.

936 I am unsure how to explain the inclusion of. this sutta in the Fours. The reason may be the four terms used to describe craving, enclosed between dashes, but this is a mere hypothesis.

937 DOP defines the verb usseneti as "forms an association (with), is involved," but Mp glosses it with ukkhipati, which DOP says can mean "throws up; raises; lifts up, picks up, holds up; raises up, extols." What follows are the twenty modes of personal- existence view (sakkayaditthi), the view of a real self existing in relation to the five aggregates. There are four modes in relation to each of the five aggregates.

938 There are different readings here: Ce apajjhayate, Be sampajjhayatir Ee pajjhayati. Ee is missing this paragraph but includes the following paragraph; presumably, this was an editorial oversight rather than a difference in the manuscripts.

939 On these four terms, see p. 1681, note 656.940 In Pali: cintakavi, sutakavi, atthakavi, patibhandkavi.yip says the

first creates poetry after reflecting, the second does so based on what he has heard, the third based oh a message, and the fourth spontaneously, through his own inspiration, like the elder Vangisa.

941 See MN 5 7 .7 -1 1 ,1 389-91.942 Here an "afflictive bodily volitional activity" (sabyapajjhum

kayasahkharam) can be understood as the volition responsible for- the three courses of unwholesome bodily kamma, an "afflictive verbal volitional activity" as the volition responsible for the four courses of unwholesome verbal kamma, and an "afflictive mental volitional activity" as the volition responsible for the three courses of unwholesome mental kamma.


943 The ten courses of wholesome kamma along with the volition of the jhanas.

944 The higher deva worlds.945 Deva siibhakinha. These are the devas dwelling in the highest

divine realm corresponding to the third jhana.946 Mp: "The volition of the path leading to the end of the round"

(vivattagamini maggacetana).947 I follow here the reading of Ce and Ee: sunna parappavada samanehi

anne ti. Be reads annehi for aitne ti. The same difference in readings between the.editions occurs, at MN I 63,30—64/1. In a line of verse without reference to a lion's roar DN II 151,22, has sunna

- parappavada samanehi anne. Mp says that the "other sects" are the proponents of the sixty-two views, who lack twelve kinds Of ascetics: the four who have attained the fruits, the four cultivating the paths, and the four practicing insight to attain the respective paths.

948 Adhikaranam vupasantam. See p .4623, note 231.949 The parajikas are the most serious class of offenses. For bhikkhus/

they consist of four offenses that entail expulsion from the Sangha:: sexual intercourse, theft (to a degree punishable by law), murder of a human being, and making a false claim to a superhuman state of spiritual distinction. Bhikkhunls have four additional pSrajikas. The only way for one who has committed one of these offenses to "make amends for it in accordance with the Dhamma" is to admit it and relinquish one's status as a fully ordained monk or nun. For details, see Thanissaro 2007a, chap. 4.

950 The text uses the word bhante here. Apparently this word was not used solely to address monks but also others in a superior position. Thus I here translate it as "worthy sirs."

951 The sahghadisesas are the second most serious class of offenses. For bhikkhus, they include intentional emission of semen, touching a woman with a lustful mind, speaking lewdly to a woman, falsely accusing a virtuous bhikkhu of a pardjika, etc. Rehabilitation involves a complex process requiring formal meetings of the Sahgha. For details, see Thanissaro 2007a, chap. 5.

952 Ce and Ee assaputam, Be bhasmaputam. Mp: "[His deed] deserves to be punished with a reprehensible sack of ashes on his head" igarahitabbacharikaputena mntthake abhighatdraham).

953 The pacittiyas are a class of offenses that can be cleared by confession to a fellow monastic. Presumably the nissaggiya-pdcittiyas, offenses which also require the relinquishment of an unsuitable item, are also included under this heading. For details, see Thanissaro 2007a, chaps. 7 and 8.

954 This is a smaller class of offenses that can be cleared by confession. For details, see Thanissaro 2007a, chap. 9.


955 Sikkhdnisamsam idam bhikkhave. brahmacariyam vussaii pannuttaram vimuttisaram satadhipateyyam. In later suttas that use these metaphors (8:83,9:14,10:58), mindfulness precedes wisdom and liberation, but the present sutta explains the reason for the inversion of the normal sequence.

956 Abhisamacarika sikkha. Mp: "This is a designation for the type of virtuous behavior that is prescribed by way of duties" (vattavasena pannattisilass'etam adhivacanam). The commentaries draw a contrast between natural virtuous behavior (pakatislla), modes of virtuous behavior with ethical significance, and prescription- based virtuous behavior (pannattisila) derived from monastic rules prescribing conduct and deportment that are not intrinsically ethical, such as not eating after midday, not accepting money, not tickling another monk, etc. The latter are intended by abhisanxacarika sikkha.

957 Mp: "This is a designation for the four major types of virtuous behavior, which are the foundation for the spiritual life of the

. path" (maggabrahmacariyassa adibhutanam cdtunnam mahasllanam

. etam adhivacanam). Though Mp seems to confine this type of virtue to the four pdrajika offenses, it certainly includes many more training rules included among the other classes of offenses.

958 Mp does not explain in what sense panila is called uttara, but says only: "They are well seen by the wisdom of the path along with insight" (sahavipassanaya maggapafindya sudittha honti).

959 Mp: "They are experienced by the experiential knowledge Of the liberation of the fruit of arahantship" (arahattaphalavimultiyd nanaphassena phuttha honti).

960 As in 4:194. Mp says that insight wisdom (vipassanapanna) is intended here.

961 See 2:55.962 As at SN 55:60, V 411.. These are also called the four factors that

lead to realization of .the fruit of stream-entry (and the higher fruits). See SN 55-58, V 410-11.

963 Ee conjoins this sutta with the preceding one, whereas Ce and Be treat them as distinct.

964 These correspond to the four noble truths, but with the third and fourth truths inverted.

965 As at MN 26.5,1 161—62, but the latter is augmented by two more quests: for what is subject to sorrow and for what is subject to defilement. The noble quests are at MN 26.12., I 162-63.

966 See above, 4:32. It seems to me that these two suttas should have been contiguous.

967 He is the monk who threatened to leave the Buddha if the latter would not answer his metaphysical questions. See MN 6 3 ,1 426-32, as well as MN 6 4 .2 -3 ,1 432-33; SN 35:95, IV 72-76.


968 See 4:9 above.969 See SN 42:9, IV 324,25-25,3, on eight causes for the destruction of

families.970 An expanded parallel of 3:96.971 An expanded parallel of 3:98. A parallel of 3:97, on the non

returner, is not found among the Fours.972 In each sutta of the cluster, 4:265—73, one of the faults comprised

under (1) replaces "destroys life" in 4:264.973 As the three fourfold practices are to be developed for direct

knowledge of lust, so they are to be developed for each of the other nine purposes. Thus there are a total of thirty suttas with respect to lust.

N o t e s t o t h e F iv e s

974 Panca sekhabalani. Despite a partial overlap, these should not be confused with, the fiv6 powers (panca. balani) included among the thirty-seven aids to enlightenment, which are introduced at 5:13-16. Mp: "Trainee's powers: the powers of the seven trainees. The power of faith is so called because it does not waver (na kampati) in the face of faithlessness; the power of moral shame does not waver in the face of moral shamelessness; the power of moral dread does not waver in the face of moral recklessness; the power of energy does not waver in the face of laziness; and the power of wisdom does not waver in the face of ignorance."

975 In Be only.976 For the distinction between moral shame (hiri) and moral dread

(ottappa), with references, see 2:8—9 and p . 1622, note 225.977 Mp explains udayatthagamini panna, "the wisdom that discerns

arising and passing away," as "the wisdom able to penetrate. the arising and vanishing of the five aggregates (pancannam khandhanam udayavayagaminiya udayanca vayanca pativijjkitum samatthaya). It is the wisdom of the path together with insight wisdom (vipassanapa fi nay a c'eva maggapanhaya)."

978 Mp: "This is said regarding one established in the fruit of stream- entry."

979 Pubbaham bhikkhave ananussutesu dhammesu abhinnavosanapara- mippatto patijanami. Mp: ""Since, by means of the four paths, I have completed the sixteenfold task in regard to the four [noble] truths, I claim to have reached consummation and perfection, having directly known it; [that is,] I have attained supremacy in accomplishing my task by finishing all tasks/ He shows the virtues he himself reached on the terrace of the great enlightenment."

Notes to the Fives 1723

980 See 4:8 for a parallel treatment of the four grounds of self- confidence, 6:64 for six Tathagata's powers, and 10:21,10:22 for the ten Tathagata's powers.

981 These are the five powers (panca balani) included among the thirty-seven aids to enlightenment (bodhipakkhiya dhamma). These five powers are, as factors, identical with the five faculties (panc'indriyani), but the two are distinguished by a difference in aspect. See SN 48:43, V 219—20, and its commentary, Spk III 247,2^7, which explains that the faculty of faith means rulership in regard to conviction, and the power of faith means being unshakable in the face of absence of faith (adhimokkhalakkhane indatthena saddhindriyam, assaddhiye akampanena saddhabalam). Similarly,, the other four faculties respectively exercise rulership in regard to exertion, presence, non-distraction, and understanding (jmggah'a- upatthana-avikkhepa-pajdnana) and the other four powers remain unshakable in the face of laziness, muddle-mindedness, distraction, and ignorance (kosajja-mutthasacca-vikkhepa-avijjd).

982 The four factors of stream-entry (cattari sotapattiyahgani): unwavering confidence in the Buddha, the Dhamma, and the Sahgha, and the virtuous behavior dear to the noble ones. See 9:27,10:92.

983 Mp: "The factor of proper conduct (dbhisamdcarikam dhammam) is supreme conduct consisting in prescribed virtuous behavior by way of duties (uttamasamdcarabhutam vattavasena pahnattasilam; see 4:245 §1, where the term used is dbhisamdcdrika sikklid). The factor of a trainee (sekham dhammam) is the virtuous behavior prescribed for a trainee. Virtuous behaviors (silani) are 'the four great virtuous behaviors' (cattari mahaslldni; presumably the four types of behavior safeguarded by the four pardjika rules). Right view is the right view of insight (vipassanasammaditthi); right concentration is the concentration of the path and fruit."

984 From here to "not properly concentrated for the destruction of the taints" is also at SN 46:33, V 92.

985 As at 3:101,1 254,10-12. Instead of muddikaya MN III 243,21, has pavattikdya and AN I 254,10, and AN 1 257,26, have pattakdya.

986 The following supernormal powers are also at 3:101. On the "suitable basis," see p. 1669, note 562.

987 Mp identifies "knowledge and vision of things as they really are" (yathabhiitananadassana) with tender insight; "disenchantment" (nibbidd) with strong insight; "dispassion" (virago) with the noble path. Mp would resolve vimuttinanadassana into vimutti and nanadassana, with the former representing the fruit (phala- vimutti) and the latter reviewing knowledge (paccavekkhananana). I translate, however, in accordance with the normal meaning, and regard vimutti as merely implicit here.


988 Mp: "Right view here is the right view of insight. Liberation of mind (cetovimutti) is the concentration of the path and fruit, and liberation by ivisdom (pannavimutti) is the knowledge of the fruit." Ps 1164,29-31, commenting on cetovimuttim pafinavimuttim at MN I 35,36-37, identifies liberation of mind with the concentration pertaining to the fruit of arahantship, and liberation by wisdom with the wisdom pertaining to the fruit of arahantship.

989 Vimuttayatanani. Mp: "Causes of being liberated" (vimuccana- karanani).

990 So tasmim dhamme attha patisamvedl ca hoti dhammapatisamvedl ca. Mp explains atthapatisamvedl as "one knowing the meaning of the text" (pali-attham janaritassa)-and dhammapatisamvedl as ""one knowing the text" (p&lim janantassa), but this explanation is certainly too narrow and anachronistic. At 6:10, we find labhaii atthavedam labhati dhammavedam, which I render "[he] gains inspiration in the meaning, inspiration in the Dhamma." The stem of patisamvedl is vedl, which obviously connects atthapatisamvedl and dhammapatisamvedl to atihaveda and dhammaveda. T h e root vid is related both to vijja, knowledge, and Vedaria, .feeling. Thus I suggest veda should be understood as inspired knowledge, or "inspiration/' which gives rise to pamojja and piti, joy and rapture. It is likely that atthapatisamvedl and dhammapatisamvedl are related to atthapatisambhida and dhammapatisambhida, though in Pali the latter are connected to the verb bhindati, "to break, to divide." See too pp. 1643-44, note 403.

991 Mp explains this to mean "he is concentrated by the concentration of the fruit of arahantship" (arahattaphalasamadhina samadhiyati). It seems improbable to me that this was the original intention, for the context suggests that this is a concentration that serves as the basis for insight, and thereafter for the attainment of path and fruit, not a concentration that occurs subsequent to realization.

992 Appamanan. Mp: "Devoid of measure-creating qualities, world- transcending" (parnanakaradhamirmrahitam lokuttaram). Normally, the Nikayas identify the measureless concentration with the four divine abodes (brahmavihara), but some texts also recognize a world-transcending measureless concentration, obtained with the destruction of the three "m easure-producing" qualities: greed, hatred, and delusion. See MN 4 3 .3 5 ,1 298,8 9; SN 41:7, IV

' 297,11-12.993 See p. 1669, notes 560-61.994 Be omits samadhim. Apparently this is not a typographical error,

as according to a note in Ee, the same omission commonly occurs in Burmese manuscripts.

995 Since the concentration to be explained below is primarily the


four jhanas and, probably, the concentration of insight, Mp does not take the word ariya here to refer to the noble paths and fruits but as meaning "far away from the defilements abandoned by way of suppression (vikkhambhanavasena pahinakilesehi araka thitassa)." Iri the commentaries, ariya is sometimes derived from araka. While the etymology is playful, it is likely that this samadhi belongs to the preparatory practice for reaching the paths and fruits, not to the paths and fruits themselves.

996 Paccavekkhananimittam. Mp identifies this as reviewing knowledge (paccavekkhanananameva), apparently referring to the knowh edge that reviews the path and fruition attainments. However, since this use of the word paccavekkhana seems peculiar to the commentaries, I think it more likely that paccavekkhananimitta

. here; means the object being examined by insight.997 See p. 1669, note 562.998 Clratthitiko hoti. Mp: "If one has acquired the mark [of concentra

tion] while standing up, it is lost when one sits down. If one has acquired the mark while sitting, it is lost when one lies down. But

.. for one who has resolved on walking up and down and acquired . the mark in a moving object, it is not lost even when one stands

still, sits down, and lies down."999 Mp says that insight (vipassana) has been discussed here in five

" ways.1000 Mp identifies her as a daughter of King Pasenadi of Kosala.1001 See 4:87 §4.1002 Only four kinds of superiority are mentioned, unless the fifth is

wealth (bhoga) rather than authority (adhipateyya), as mentioned in the following couplet.

1003 This includes an expanded parallel of 4:34.1004 .Mp, commenting on the preceding sutta, says she was a daughter

of King Bimbisara.1005 Strangely, neither Ce nor Ee contains this paragraph, which is

in Be. It seems necessary to complete the set of five items. The paragraph is found in all three editions of the Fours. The parallel It §90, 88, does not include this paragraph, but It §90 is included in the Threes and thus must limit itself to three objects of faith.

1006 Virage dhamme. The parallel statement at 4:34 has only virage, but It §90 has virage dhamme.

1007 These verses are also at 4:34.1008 Attacatuttho. Lit., "[with]-self-[as]-fourth," meaningthat the Bud

dha is invited with three monks accompanying him.1009 Manapakayikanam devanam. It is uncertain whether they are called

thus in the sense that their bodies are agreeable, or in the sense that they belong to an agreeable group. The word kaya can mean


either the physical body or a group. Mp identifies these deities with the "devas who delight in creation." Because they create any form that they wish and take delight in it, they are called either "delighting in creation" or "agreeable" (mandpa nama te deva ti nimmanaratl deva; te hi icchiticchitarn vupam mapetva abhiramanato nimmanaratl ti ca manapa ti ca vuccanti). See 8:46, where the Buddha enumerates eight conditions that lead to rebirth into the company of the agreeable-bodied devas.

1010 There are. various readings of the compound here: Ce icchacarena, Be issacarena, Ee issavadena. My translation follows Ee. Interestingly, at 8:46, there is a verse with an identical couplet but with the reading issavadena in all three editions. A search through CST 4.0 for icchacar* turns up many occurrences of this compound in commentarial texts but none in canonical texts. It thus seems likely that the Ce reading has been influenced by. the editor's familiarity with the commentarial expression.

1011. He was originally a lay follower of the Jains. The story of his conversion is told at 8:12.

1012 Sanditthikam danaphalam. A benefit that can be experienced in this present life.

1013 Visdrado upasankamati amankubhuto. Mp explains "confidently" (visarado) as knowledgeable and joyous (nanasomanassappatto) and "composed" (amankubhuto) as not diffident (na nittejabhuto).

1014 Samparayikam danaphalam. With this fifth benefit, the Buddha has gone beyond Siha's original request and explained, not a directly visible fruit of giving, but a fruit pertaining to the next life.

1015 Nandana: the Garden of Delight in the Tavatimsa heaven.1016 A yum , vannam, sukham, balam, patibhanam. See 4:57, 4:58.1017 They "show compassion" (anukampeyyum ) to them by offering

them an opportunity to give alms and thereby acquire merit. Thus it is not so much the laypeople who show compassion to the monastics by giving them aims (though this is true), but the monastic who shows compassion to laypeople by approaching their homes to receive their offerings. By giving alms laypeople create the seeds for a happy rebirth and the attainment of nibbana. The monastics may also teach the Dhamma to the laypeople and in this way give them access to the teachings.

1018 An expanded parallel of 3:48. All the items mentioned in the simile of the mountain are identical in both suttas, but 3:48 reduces them to three by grouping together several as compounds, while the present sutta enumerates them separately. The present sutta adds learning (suta) and generosity (caga) to the things people grow in. The verses are identical in both suttas.

1019 Here and below, I read kulapatim with Ce and Ee, as against Be


kulaputtam. Be of my 3:48 (3:49 in Be's own enumeration) has kulapatim in the corresponding place.

1020 From this part on, this sutta closely parallels 4:61. The five items are obtained by dividing the first of the latter into two parts. The verses in the two suttas are identical.

1021 I read with Be and Ee dhammaguttam, as against Ce devaguttam, which seems redundant here.

1022 Compare with the opening of 4:61.1023 In each paragraph, I read with Ce va pihetum, as against Be vapi

hetu, Ee va pi hetum. The verb piheti (infinitive pihetum) means "to yearn for." The idea of passively yearning seems implied by the contrast with practicing the way as a means of fulfilling one's wish.

1024 Ayusamvattanika patipada. Mp: "The meritorious practice of giving, virtuous behavior, etc." For an analysis of the specific relationship between present actions and their results,, see MN 135.

1025 The text switches back arid forth between singular and plural forms of sagga.

1026 These verses are also at SN 3 :17 ,1 87; SN 3 :1 8 ,1 89.1027 Atthabhisamaya. I base this rendering on the gloss in Mp: Atthassa

abhisctmagamena, atthappatilabhena ti vuttam hoti.1028 Salapupphakam khadaniyam. Mp: "A food similar to sal flour; it is

made with hill-rice flour prepared with the four sweets (honey, sugar, butter, and ghee)."

1029 Reading with Be sampannakolakamsUkaramamsam. Mp: "The flesh of a one-year-old pig cooked with spices such as cumin seeds, etc., together with sweet jujube fruits."

1030 Ce nibaddhatelakam naHyasakam (Be nibattatelakam naliyasakam). Mp: "The vegetable stalks are cooked in ghee mixed with cumin and other spices, which have been pulverized together with hill- rice flour; then they are coated with the four sweets and put out until they acquire a particular aroma."

1031 So Ce. Be and Ee "over a hundred thousand" (adhikasatasahassam). Presumably this refers to kahapanas, the major currency unit.

1032 Reading with Ce anaggahltam, as against Be and Ee anuggahltam.1033 Annataram manomayam kayam upapajjati. I follow Mp in taking,

this expression, as used here, to mean that he was reborn among a group (kayo) of deities rather than that he was reborn with a mind-made body. Mp: "[Reborn] into a group of devas in the pure abodes who are produced through the mind of jhana" (suddhavasesu ekam jhanamanena nibbattam devakayam). Also, at AN III 348,28-349,1 (= V i 39,5-3) we find tusitam kayam upapanno, where kayam must mean "group " In relation to the spiritual


powers, manomaya kaya signifies a subtle body produced by the meditative mind, as at AN I 24,2. See too 5:166.

1034 It is hard to see why this sutta is included in the Fives. Could it be that the original version had only five items of offering and a sixth was added later, after the sutta was included in the Fives?

1035 This is an expanded parallel of 4:51. The additional factor is obtained by replacing "a lodging" (senasanam) with "a dwelling" (viharam) and "bed and chair" (mancapitham).

1036 As in Be and Ee.. The omission from Ce must be an editorial oversight, as the thousands of gallons are in the Ce version of 4;51.

1037 I have filled in this definition here; all three editions abridge.1038 -The verses are also at 4:52.1039 The text uses a reflexive causative form: attanamyeva parinibbapeti.

This might also have been rendered: "He extinguishes himself/' or "He. quenches himself/' What is literally extinguished is the bitter feeling of sorrow, but the verb parinibbapeti, related to the noun nibbdna, implies that he reaches ultimate liberation.

1040 I read with Ee attho idha labbha api appako pi (Be is essentially the same). Ce attho alabbho api appako pi means "even the least good cannot be gained," which undermines the point.

1041 Paveniya. Mp: "By family custom (kulavamsena). The meaning is, 'We have traditionally practiced this, and we have not practiced that.'"

1042 This sentence is in the text of Ee, but in parentheses in Be and in a note in Ce.'

1043 Sokasallaharano nama ayam maharaja dhammapariyayo. .1044 Nahgalamukhani. Lit. "plow mouths." Mp glosses as "channel

mouths" (matikamukhahi), explaining: "Because these are similar to plows and are cut by plows, they are called 'plow mouths.'"

1045 Also at SN 47:5, V 145,26-146,5, followed by a declaration that the four establishments of mindfulness are "a heap of the wholesome" (kusalarasl). Here I follow Be and Ee, which do not include ime in the opening. Ce has ime both in the opening and at the end; Be does not have it in either place.

1046 Na sukaram unchena paggahena yapetun. I take unchena paggahena to denote a single act, not two acts. There is no ca or va to sug-

- gest that two acts are intended. The gloss inMp also implies that the expression refers to one act: "It is not possible to take one's bowl and sustain oneself by the practice of gleaning" (na sakka hoti pattam gahetva unchacariyaya yapetum). See too the gloss at Sp 1 175,22-23: paggahena yo uhcho, tena yapetum na sukara.

1047 Anhamahnam akkosa ca honti, ahhamannam paribhasa ca honti, anhamahnam parikkhepa ca honti, anhamahnam pariccaja ca honti. A


similar passage in It §§18-19,10-11, has annamafinam bhandanani ceva honti instead of annamannam akkosa ca honti but is otherwise the same. I translate parikkhepa and pariccajand in accordance with It-a I 69,25-27, which explains parikkhepa as "disparagement and denigration through the ten bases of insults, attacking all around in terms of birth and so forth" (jati-adivasena parito khepa, dasahi akkosavatthuhi khumsanavambhand), and pariccajand as "dismissal by way of disciplinary acts of suspension and so forth" (■ukkhepaniyakammakaranadivasena nissdrana).

1048 It might be asked whether the expression pasanndnanca bhiyyobhavo hoti means that the number of those with confidence increases, or, alternatively, that those with confidence increase in confidence. Sp 1225,18-24, supports the latter: "Laypeople who have confidence in the Teaching, seeing the bhikkhus following the training rules as they have been established/become ever more confident, saying: 'The monks indeed do what is hard to do; for as long as they live they eat once a day7 maintain celibacy, and observe the restraint of the Vinaya'" (yepi sasane pasanna kulaputta tepi sikkhapadapannattim natvd yathdpafinattam patipajjamane bhikkhu ud disva "aho ayya dukkarakarino, ye ydvajlvam ekabhattam brahmacariyam vinayasamvaram anupdlentl" ti bhiyyo bhiyyo pasldanti).

1049 Tesam abhinham dassana samsaggo ahosi, samsagge sati vissaso ahosi; vissase sati otaro ahosi. Though I translate vissaso as "intimacy," the word does not mean that at this point they had intimate physical relations. Vissaso is, rather, a feeling of trust that Can lead to a sexual relationship. For this to occur, however, intimacy must first provide an opening for lust. This is indicated by the expression otaro ahosi.

1050 A violation of the first parajika or expulsion offense.1051 I follow the sequence of Be and Ee, which read giddha gathita

m ucchitd ajjhopannd, as against Ce gathita giddha m ucchita ajjhopannd. The sequence—gathita, mucchita, ajjhopanna— is common in the texts.

1052 Be and Ee ugghdtitd (Ce ugghanita). Mp glosses with uddhumata, "bloated/' a stage in the decomposition of a corpse. Five such stages are mentioned at 1:480—84. Perhaps the next item, the dead woman, refers to a deceased woman preserved in memory rather than a corpse. Brahmali suggests taking ugghatiia as "obese," but I'm not sure this would work. DOP sv ugghateti2 gives "puffed- up, swollen" among its meanings.

1053 Here Ce has merely yampi tarn bhikkhave samma. vadamano vadeyya samantapaso rndrassa ti, which is incomplete. Hence I follow Be and Ee: yam hi tam bhikkhave samma vadamano vadeyya samantapaso


marassci ti matugamam yeva samma vadamano vadeyya samantapaso marassa ti.

1054 SuvasldO: based on the verb asldati, to approach, with prefix su- and -v- as a liaison consonant.

1055 Mp glosses purakkhata with "forerunners, those who have gone in front" {purecarika purato gatayeva). My rendering "are plunged headlong" is free but captures the sense. Vanarata suggests that kalam, gatim , and bhavabhavam may be abbreviated locatives or split compound factors to be joined withsamsarasmim, but I think the verse may use the accusative for metrical reasons. There is no identified Chinese parallel of this sutta with which to make a comparison.

1056 The expression "I live the spiritual life dissatisfied" (anabhirato ca brahmacariyam carami) implies that he wants to disrobe and return to lay life.

1057 Here the text changes to the plural bhikkhavc. The Buddha is now addressing the monks at large.

1058 The first three themes echo 3:39, with which this sutta lias much in common.

1059 Sabbehi me piyehi manapehi. I use "everyone and everything" to cover both persons and possessions. The Pali implies both, but in English we need two words to span both objects.

1060 Mp: "The path is generated (maggo sanjayati): the world- transcending path is generated. The fetters are entirely abandoned (samyojanani sabbaso pahiyanti): the ten fetters are entirely abandoned (see 10:13). The underlying tendencies are uprooted (anusaya byantihonti): the seven underlying tendencies are removed, cut off, terminated (see 7:11). Thus in the aboye five sections insight is discussed; in these five sections, the world-transcending path."

1061 These verses are also at 3:39. They seem to be a self-reproach spoken by the bodhisatta prior to his enlightenment and thus fit better there. The line below—"while I am dwelling thus" {mama evam viharino)— suggests that this is the bodhisatta speaking with reference to his struggle for enlightenment. In pada c I read with Ce yathadhamma tathasanta, as against Be and Ee yatha dhamma tatha satta (though they both concur with Ce in their reading of the earlier sutta).

1062 Ce and Be read nekkhamme datthu khematam. Ee has nekkhammam datthu khemato as its primary reading but mentions the C e/B e variants in its notes. Mp (both Ce and Be) uses the Ce and Be reading as the lemma, which it glosses nibbane khemabhavam disva, biit it then cites the Ee reading as a variant, glossed nibbanam khemato disva. Thus Ee has chosen the variant as the primary reading.

• Notes to the Ft lies 1731

1063 Mp glosses pncchaUyam khipanti with: "They come up behind them and strike their backs with their foot" (pacchato gantva pitthim padena paharanti).

1064 Reading with Ce and Ee: khettakammantasamantasanwohare. Mp (Ce): "The owners of the neighboring fields bordering his own fields, and those with whom he does business, who measure the land with measuring rods" {ye attano khettakammantanarn samanta anantarakkheltasamino, te ca rajjudandehi bhumippamanaggahake samvohare ca). I do not see that samvohara, which normally means "transactions, business," has an explicit connection with the measuring of the land,

. 1065 Balipatiggdhikddevata. Mp; "The protective deities that have been worshipped by family tradition."

1066 The perception of unattractiveness (<asubhasanna). is explained at 10:60 §3; the perception of death, or mindfulness of death (maranasanna, maranassati), at 6:19-20 and 8:73-74; the perception. of danger (adlnavasanna), at 10:60 §4; the perception of the repulsiveness of food (aharepatikkulasanna), at Vism 341-47> Ppn 11.1—26; and the perception of non-delight in the entire world (sabbaloke anabhiratasanna), at 10:60 §8.

1067 The perception of impermanence (aniccasanna) is at 10:60 §1, the perception of non-self (anattasanna) at 10:60 §2.

1068 Mp: "To live together: asking questions and answering questions" (sa jiv o ti panhapucchananceva panhavissajjananca).

1069 For an analysis of the formula for the four bases, see SN 51:13, V 268-69.

1070 The word ussolhi, translated here as "enthusiasm," is glossed by Mp with adhimattaviriyam, "exceptional energy."

1071 See 5:14.1072 This and below as at MN 22.30-35,1 139-40.1073 The perception of abandoning (pahanasanna) and the percep

tion of dispassion (viragasanna) are respectively at 10:60 §5 and 10:60 §6. Ce, both printed and electronic editions, also .includes nirodhasannfi, apparently an editorial error that would raise the number of perceptions to six.

1074 DhammaviharT. The compound might also have been rendered "one who lives by the Dhamma."

1075 I read with Ce dhammasannattiya here and sannattibahulo just below, as against Be and Ee dhammapannattiya and pannattibahulo respectively.

1076 Anuyunjatiajjhattam cetosamatham. Mp: "He pursues and develops mental concentration within himself; he is intent on and devoted to a serenity meditation subject" (niyakajjhatle cittasamadhim asevati bhaveti, samathakammatthane yuttappayutto hoti).

1077 Uttarim c'assa panhdya attham nappajariati. Mp: "Beyond his


learning, he does not understand the meaning of that Dhamma by path wisdom together with insight; he does not see and pene trate the four [noble] truths" (tato pariyattita uttarim tassa dham- massa sahavipassanaya maggapanhaya attham nappajanati, cattari saccani na passati nappativijjhati).

1078 Rajaggan. Mp: "The mass of dust arisen from the ground, which has been trampled upon by the feet of the elephants, horses, etc."

1079 This is the prescribed method for renouncing monastic status.. One declares to another person (normally a fellow bhikkhu) one's inability to observe the training, exchanges one's robes for ordinary clothing, takes the five lay precepts, and returns to lay life.

1080 I follow Be and Ee, which do not have ellipsis points here. Ce inconsistently has ellipsis points in this sutta (implying that all three vijja are intended) but not in the paraLlel section of the next sutta.

1081 The following exhortation is also at MN 22.3, 1130,23-31. Many of these similes for Sensual pleasures are elaborated at MN 54.15- 21,1364-67. .

1082 Vafa amanussa, lit., "wild nonhumans," Mp glosses "such nonhumans as rough, violent yakkhas, etc/' (kakkhala duttha yakkhadayo amanussa).

1083 Mp does not com m ent on abhavitakaya, but Spk II 395,16 glosses it as abhavitapancadvarikakaya, "undeveloped in the body of the five sense doors," probably referring to sense restraint. I suspect the term actually refers to the m aintenance of clear comprehension in all modes of deportm ent and in the various bodily activities, as described at A N II 210,21-26 and V 206,25-30.

1084 Iti kho, bhikkhave, dhammasandosa vinayascmdoso; vinayasandosa dhammasandoso. Mp: "How is it that when the Dhamma is becoming corrupt, the discipline becomes corrupt? When the dhammas of serenity and insight are no longer being nurtured, the fivefold discipline no longer exists. But when there is no discipline of restraint among those who are immoral, in its absence serenity and insight are not nurtured. In this way, through corruption of the discipline, there is corruption of the Dhamma." The fivefold discipline by restraint is restraint by virtuous behavior, mindfulness, knowledge, patience, and energy (silasamvara, satisamvara, nanasamvara,khantisamvara, viriyasamvara). See Ps 16 2 ,23-25, commenting on the Sabbasava Sutta.

1085 Nissaya. A procedure prescribed in the Vinaya by which a junior bhikkhu apprentices himself to a qualified senior bhikkhu, normally his preceptor or teacher. A similar procedure is prescribed for bhikkhunls. The period of nissaya is normally the first five


years after a bhikkhu's full ordination, but it can be extended in the case of one who needs more time to gain competence. For details, see Thanissaro 2007a: 29^10.

1086 Abhidhammakatham vedallakatharn kathenta. I take the word abhidhamma here to have a purely referential function, that is, to mean "pertaining to the Dhamma, relating to the Dhamma." It does not denote the canonical collection of that name or its philosophy. See DOP sv abhidhamme. Mp, too, appears to recognize that the Abhidhamma Pitaka is not relevant here, explaining abhidhammakatham. in this passage as a discussion on '"'the supreme teaching concerned with virtuous behavior, etc." (siladi-uttamadhammakatham). It takes vedallakatharn to be a "miscellaneous talk on knowledge connected with inspira-

. tional jo y " (vedapatisamyuttarn ndnamissakakatham). MN 43 and MN 44 have vedalla in their title and proceed by way of miscellaneous questions and answers between disciples. The "dark Dhamma" (kanhadhamrriam) is said to occur by way of faultfinding with a mind bent on criticizing others (randhagavesitaya uparatnbhapariyesariavasend).

1087 See 2:47.1088 Samsattha viharissanti. Mp: "They will bond closely by way

of the fivefold bond (pancavidhena samsaggena)." Mp-t: "Fivefold bond: bonding by hearing, seeing, conversation, eating together, and bodily contact" (savanasamsaggo, dassanasamsaggo, samullapasamsaggo, sambhogasamsaggo, kdyasamsaggo). Mp-t identifies them all as manifestations of lust and exemplifies the last by the lust arisen through holding hands (hatthaggaha, a sanghadisesa offense when it occurs between a bhikkhu and a woman). Female probationers (sikkhamana) are nuns already ordained as novices who are formally training for full bhikkhuni ordination.

1089 A defiled offense (sahkilittham apattim) here would be a pardjika or a sanghadisesa.

1090 Use of stored-up food (sannidhikaraparibhoga) is prohibited by Pacittiya 38, Vin IV 86-87. Regarding "giving a gross hint" (qlarikartt nimittam), Mp says: "Here, digging the ground and ordering 'Dig!' is called giving a gross hint in regard to the ground. Gutting and ordering 'Cut!' is called giving a gross hint with regard to vegetation." The reference is to Pacittiyas 10 and 11, Vin IV 32-33, 33-35.

1091 Kuhako ca hoti, lapako ca, nemittiko ca, nippesiko ca, labhena ca labharn nijigisita. These are forms of wrong livelihood, discussed more fully at Vibh 352-53 (Be §§861-65); they are elaborated at Vism 23-30, Ppn 1.61-82.

1092 On the four patisambhidas, see 4:172.1093 I follow Ce sattha sabyanjana, as against Be and Ee sattham


sabyanjnnarn. The same difference appears wherever this phrase occurs. The difference is not trivial; it indicates that for Ce, meaning and phrasing pertain to the dhamma, whereas for Be and Ee they pertain to the brnhmacariyam, the practice of the spiritual life. The terms make better sense in relation to dhamma, teachings that are verbally articulated, than in relation to the brahmacariyam, which is lived rather than spoken.

1094 Be reads here ditthiya. appatividdha, "not penetrated by view," which seems a learned "'correction" to a stock formula. Otherwise we would have expected an adversative conjunction, such as ca or ca pana, to prepare us for the variation on the usual reading. Ce and Ee have the familiar ditthiya suppatividdha, which I follow..

1095 Yathdvimuttam cittam na paccavekkliati. Mp: "Having reviewed . which faults have been abandoned and which virtues have been obtained, he does not make an effort to obtain higher virtues/' This passage seems to presage the idea of paccavekkhanandna, which figures prominently in the commentaries. .

1096 Mp: "This sutta has discussed the causes for decline and growth of the seven trainees in relation to the higher virtues. The causes for decline of a trainee occur first to the worldling."

1097 Ananulomikena gihisamsaggena. On the five kinds of samsagga, see p. 1733, note 1088.

1098 Anhabyakaranani. Mp: "Declarations of arahantship." .1099 Akuppam. Probably meaning akuppa cetovimutti, unshakable lib

eration of mind. Mp identifies this with arahantship.1100 Sakkaccannevadeti no asakkaccam. Mp: "He gives the blow without

despising, without transgressing; he does not do so despising and transgressing."

1101 Annabharanesadanam. Mp glosses annabhara as beggars (yacaka) and nesada as fowlers (sakunika).

1102 The opening story, together with the discourse on the five kinds of teachers, is at Vin II 185-87.

1103 Manomayam kayam upapanno. The mind-made deities are those reborn in the form realm through the power of their past attainment of the jhanas. i

1104 The word for "body" here is attabhavapatilabha. I take patilabha to be merely an idiomatic adjunct and do not think it adds anything to the meaning. Mp glosses as sarirapatilabho, which supports my supposition that the simple physical body is intended here. The expression attabhavapatilabha occurs in 4:171, where it designates the entire typology of a living being. In that text it cannot be construed narrowly as the physical body, since it also encompasses "thev devas of the base of neither-perception-nor- non-perception," who lack physical bodies.


On the size of his body, the text reads dve va tini va magadhikani gamakkhettani. On gamakkhetta Brahmali writes: "This word also occurs at MN III 10,u: ekam gamakkhettani upanissaya viharama, and atMN II 167,27: amhakam gamakkhettain agacchanti. From these passages it seems quite clear to me that gamakkhetta refers to a village together zvith all its fields'' (private communication). The figures for length given by Mp suggest that his body was 3-4.5 miles or 5-7 km tall.

1105 The text says tassa iddhiya, "that psychic potency.," not tassa iddhiya, "his psychic potency." The pronoun refers to a psychic power already mentioned,.yet the sutta does not make clear what it is. The context is provided by Vin II 184,33-185,21, where Deva- datta exercises the psychic power of transforming himself into a young boy wearing a girdle of snakes. He used tliis power to impress Prince Ajatasattu and win his support. Thereupon Deva1 datta thought to wrest control of the Sahgha from the Buddha, whereupon he lost that psychic potency.

1106 Yam tumo karissati tumo'va' tena pannayissati. PED explains the stem tuma as "most likely apostrophe form of atuma = atta, Skt atman self." Mp paraphrases: "One will be known by the action that one does" (yam esa karissati, eso'va tena kammena pakato bhavissati).

1107 A^parisiiddhaveyyakarano. Mp does not comment. Presumably, this refers to his explanation of a point in his teaching or his reply to a question.

1108 Sekhavesarajjakamna dhamma.1109 Sarajjam. Mp glosses with domanassam , "dejection," but this

does not seem sufficiently precise. Sarajja is the condition of one who feels timid, hesitant, and insecure (sarada) when having to appear in public or take a stand in community affairs. Its opposite, vesarajja, is the condition of one who feels at ease and self- confident (visarada) when interacting with others.

1110 Ee's kuppadhammo is evidently an error, though in the notes on variantreadings Ee recognizes the correct reading, akuppadhammo. Mp glosses with khinasavo, one whose taints are destroyed, an arahant. For the Sangha to maintain the respect of the lay community, it is considered important not only for monastics to be virtuous in their behavior but to avoid actions that might arouse suspicion. Such behavior not only reflects adversely on the individual monastic but may also bring discredit to the Dhamma and the Sahgha. Hence this exhortation.

1111 Mp glosses vesiyagocaro with tasam geham abhinhagamano, "frequently going to their homes. " Thus gocara in the narrow sense of an alms resort is not necessarily intended here.


1112 An expanded parallel of 3:50.1113 Gahanani, lit. "takings." Mp: "The taking of others' belongings"

(parasahtakanam bhandanam gahanani).1114 Guyham anta. Here manta must mean "deliberations"' or

"consultations," not mantras. Mp offers only a verbal gloss, guhitabbamanta.

1115 Antaggahikaya. Mp: "He grasps hold of eternalism or annihilationism."

1116 This sutta reproduces 4:87 §4, the delicate ascetic among ascetics section, here divided into five secondary sections.

1117 Phasuvihara. These are five of the better known six principles of cordiality, at 6:11—12.

1118 No param adhislle sampavatta. I take adhisile here to have the purely referential sense "in regard to virtuous behavior," and not to imply "higher virtuous behavior" (though, Of course, since "virtuous behavior" is identified with restraint by the Patimokkha, the "higher virtuous behavior" is implied). Mp supports this referential understanding of adhisile with its glOss: "He does not censure or reproach others in regard to virtuous behavior" (param silabhavena na garahati na upavadati).

1119 Catuddiso. Mp: "He moves about without obstruction in the four quarters" (catiisu disasu dppatihatacaro).

1120 Ce does not have a title at the beginning of the vagga, but it includes the title before the uddana verse at the end-

1121 The meaning is not transparent and readings vary. Ce viyat- . thupasevi,.'Ee vyatthupasevl, Be vissatthupasevf. Mp (Be) explains:

"He consorts with divided families for the sake of creating friction" (vissatthani bhinnakulani ghatanattlmya upasevati.). Mp (Ce) has viyatthani bhinnakakulani.

1122 Sammadassana. This is synonymous with right view (sammaditthi). Mp paraphrases: "Be possessed of the five kinds of right view: of responsibility for one's kamma, of jhana, of insight, of the path, and of the fruit."

1123 Mp: "She is miserly with her dwelling (dvdsamaccharini) and cannot endure others living there. She is miserly with the families (kulamaccharini) that support her and cannot endure others approaching them [for support]. She is miserly with gains (labhamacchurini) and cannot endure others acquiring them. She is miserly with her virtues (gunamaccharini) and cannot endure talk about the virtues of others. And she is miserly with the Dhamma (dhammamaccharinf) and does not wish to share it with others."

1124 Saddhadeyyam vinipateti. Mp: "When she is given almsfood by others out of faith, without taking the top portion [for herself], she gives it to someone else." The rule against squandering gifts


given out of faith is at Vin 1 298,1-3: "Bhikkhus, a gift given out of faith should not be squandered. For one who squanders it, there is an offense of wrongdoing" (na ca bhikkhave saddhadeyyani oin ip a tetabbam; yo vinipateyya, dpatti dukkatassa). This is an offense because it shows disregard for the generosity of others. After taking the top portion for oneself, however, one can share the rest with others. The Buddha also made a unique allowance for a monastic to give almsfood, cloth, and other gains to his or her parents if they are in neecl-

.1125 I follow the punctuation of Be and Ee, which connect dhammanam udayatthagaminiya pannaya with the preceding ajjhattam yeva sati supatthita hoti. Ce puts a comma .after hoti and no punctuation after pannaya, thus connecting dham m anam udayatthagaminiya pannaya with the followiiig asubhMnupassi kaye viharati. This, however, connects the meditation on the body's unattractive nature with the wisdom that discerns arising and passing away, a connection that, to my knowledge, is not made elsewhere in the Nikayas (apart from the repetitive refrain in the Satipatthana Sutta). ‘ .

1126 Sn 386 suggests that akalacari refers to walking for alms at an improper time.

1127 On contentment, see p. 1600, note 55.1128 Mp explains parikuppa as "something with an irritating nature,

similar to an old wound'' (parikuppanasabhdvd purdnavanasadisa). More commonly these acts are known as the dnantariya kamma, grave deeds that bring as their immediate result a rebirth in hell. See 6:93.

1129 Disaster regarding virtuous behavior (sllavyasana) obviously refers to conduct that violates the five ethical precepts, and disaster regarding view (ditthivyasana) to the adoption of a wrong view, particularly the view that denies the principle of kamma and its results.

1130 Dhammen'eva cakkam vatteti. Mp: '''Dhamma/ here is the ten wholesome [courses of kamma]."

1131 Mp: "Who knows what is good (atthannu): who knows the fivefold good (Mp-t; one's own good, the good of others, the good of both, the good pertaining to this present life, and the good pertaining to future lives). Who knows the Dhamma (dham m ahhu): who knows the fourfold Dhamma (Mp-t: the Dhamma of the four truths, or the four kinds of dhammas distinguished into those of the sense sphere, the form realm, the formless realm, and the world-transcending). Who knows the right m easure (m attahnu): who knows the right measure in accepting and using the four requisites. Who knows the proper time (kdlannu): who knows the time thus, 'This is the time for seclusion, this is the time for meditative attainment,


this is the time for teaching the Dhamma, and this is the time for touring the country/ Who knows the assembly (parisaiinu): who knows, 'This is an assembly of khattiyas .. . this is an assembly of ascetics.'"

1132 See 1:187.1133 See 3:14.1134 In commenting on samsuddhagahaniko yava sattama pitamahayuga

akkhitto anupakkuttho jativadena, Mp says that yava sattama pitamahayuga can be construed in apposition either to sam-

.suddhagahaniko or to akkhitto anupakkuttho jativadena. Be and Ee punctuate as if it should be taken in the former way, Ce as if it should be taken in the. latter way. I follow Ce.

1135 Patibalo atitanagatapaccuppanne atthe cintetum . Mp explains: "Through present benefits, he considers what happened in the past and what will happen in the future" (so hi paccuppanna-

■ atlhavaseneva ''atjtepi evam. ahes urn, anagntepi evam bhavissanti"ti. cinteii). . .1136 Salakaggdhl. Mp: "At the time of counting thie elephants, he takes

a ticket." Apparently they used, tickets, or pieces of straw, to count the elephants.

1137 Ce pilhamaddano; Be mancaplthamaddano, "a crusher of beds and chairs."

1138 Mp: "At the time of counting the bhikkhus, he takes a ticket."1139 I prefer Ee dhammehi here to Ce and Be angehi. The conclud

ing paragraph of this section, and the corresponding opening and closing paragraph on the accomplished bhikkhu, all have dhammehi.

1140 Mp: "H e violates (arabhati): he violates by committing an offense [against the monastic rules], and then becomes remorseful (vippatisan

. ca hoti) because of that. Liberation of m ind, liberation by wisdom is the concentration of arahantship and the knowledge of the fruit of arahantship. He does not understand this because he has not attained it."

1141 Mp: "He commits an offense, but rehabilitates himself and thus does not become remorseful." i

1142 Mp: "Having committed an offense once, he rehabilitates himself but afterward, though he does not commit an offense, he cannot dispel remorse." This probably refers to the case, often cited in the Vinaya, where a monk wrongly believes that he has committed an offense.

1143 Mp: "Abandon the taints born of transgression by confessing the offense or by rehabilitating yourself from the offense. Then develop the mind of insight (vipassanacittam) and the wisdom conjoined with-it."


1144 This mode of practice is explained at Patis II 212-13, where it is called the psychic potency of the noble ones (ariy'iddhi), The following explanations of Mp are drawn from that source: (1) "Perceiving the repulsive in the unrepulsive (appatikule patikillasanm): He observes a desirable object with the idea of its unattractiveness or he attends to it as impermanent. (2) Perceiving the unrepulsive in the repulsive (patikUle appatikulasanm): He observes an undesirable object with loving-kindness or attends to it by way of elements. (3-4) In the third and fourth sections, he applies respectively the first and second methods to both kinds of objects. (5) To dzvell equanimous (upekkhako vihareyya): this is the six-factored equanimity [that is, equanimity regarding the six sense objects] simi-

. lar to that of an arahant In this sutta, insight is explained in the five cases. It is possible for a bhikkhu who has initiated insight to do this; it is also possible for a knowledgeable, wise, and learned person to do this. The stream-enterer, once-returner, and non- returner definitely, can do this; there is no need to say anything about the arahant."

1145 Md me kvacini katthaci kincana rajaniyesu dhammesu rago udapadi, md me kvacini katthaci kincana dosamyesu dhammesu doso udapadi, md me kvacini katthaci kincana mohaniyesu dhammesu rnoho udapadi. The formulation here seems deliberately stronger and more comprehensive than in the previous cases. Mp glosses: KvacanT ti kisminci drammane. K atthaci ti kisminci padese. K incana ti koci

. appamattakopi.1146 Anagamanaditthiko deti. Mp: "One gives without having brought

forth the view of arrival thus: T he fruit of what has been done will arrive/" Presumably the view of kamma and its result is intended.

1147 Agdmanaditihiko. Mp: ."He gives with faith in kamma and its result."

1148 Samayavimuttassa bhikkhuno. Mp: "One who is liberated in mind through a mundane liberation, a tentative liberation, through the suppression of the defilements in absorption."

1149 f title this after the Be uddana verse, which reads tayo sammatta- niyamd, as against Ce and Ee tayo saddhammaniyama.

1150 Abhabbo niyamam okkamitum kusalesu dhammesu sammattam. Ntp: "One is unqualified, incapable of entering upon the fixed course of the path, which [consists in] rightness in wholesome qualities" (kusalesu dhammesu sammattabhutam magganiydmam okkamitum abhabbo abhdjanam). See too 3:22 and p. 1.638, note 358.

1151 As at 4:160. See too 2:20.1152 As at 5:54 §5.1153 Compare With 5:101.


1154 This is Laludayl, often depicted as a presumptuous monk. Thus the Buddha's words to follow should probably be read as a reproach to him for prematurely setting himself up as a teacher. Other examples of Udayl's rashness are at 3:80 and 5:166. At 6:29 and again at MN 136.6, III 208,25-31, he is reproached by the Buddha. In the Vinaya Pitaka a certain Udayi is depicted as a licentious monk whose misbehavior in sexual matters was responsible for the laying down of several sanghadisesa rules, but it is questionable whether he is identical with this Udayi. He may even have been a fictional character, a "John Doe" used to account for the origin of these rules.

1155 Anupubbikatham kathessami. Mp: "One should.teach the Dhamma to others after determining: 'I will first speak about giving, next about virtuous behavior, and next about heaven; or I will explain a sutta passage or verse in accordance with the order of its words.'" .

1156 Pariyayadassavl. Mp: "Showing the reason (karana) for this or that Doint."

- A. * . . ’

1157 Yattha bhikkhuno uppanno aghato sabbaso pativinetabbo. I interpret this following Mp, which explains: "When resentment has arisen in a bhikkhu in regard to some object (yattha arammane), it should be completely dispelled there in these five ways." Thus Mp takes yattha to mean the person toward whom the resentment has arisen, not .the physical place where it has arisen.

1158 Labhati ca kalena kalam cetaso vivaram cetaso pasadam. Mp: "From time to time he gains an opening of the mind, that is, an opportunity arises in his mind for serenity and insight, and he gains placidity, which consists in the achievement of faith" (kale kale samathavipassanacittassa uppannokasasankhatam vivaranceva saddhasampannabhavasafikhatam pasadanca labhati).

1159 Samantapasadikam avuso puggalam agamma citlam pasTdati. This is apparently referring to the fifth type of person. Since his behavior and mind are both pure, one can easily dispel resentment toward him and settle down into a state of trust and tranquility.

1160 Mp: "The devas that subsist on edible food (kabalikaraharabhakkhanam devanan): the deities of the senke sphere. A certain m ind-m ade group (annataram manomayam kayan): a certain group of brahmas

1 in the pure abodes, who are reborn by the jhana-mind."1161 Ye te, bhante, deva arupino sannamaya. Udayi has confused the

devas of the formless realm, who are said to be perception-made (sannamaya), with the devas of the form realm (including the pure abodes), who are said to be mind-made (manomaya).

1162 I read with Ce and He mayam te na pucchama, as against Be may am tena na muccama. .

1163 Yatha ayasmantamyev'ettha vipavanam patibhaseyya. Mp explains

N o t e s t o t h e F i v e s 1741

yatha as a word for a cause (karanavacanam). 1 take patibh.asa.ti to mean "calls upon [someone to say something]" (see SED sv pratibhash). Mp continues: "When something has been uttered by the Blessed One with reference to this matter, you should think of some reply (pativacana, a counter-statement)/'

1164 1 follow Ce and Ee, which have na samvijjeyyum, kena nam sabrahmacarl sakkareyyum garukareyyum maneyyum pujeyyum. Be has na samvijjeyyum, tarn sabrahmacarl na sakicareyyum na garum kareyyum na maneyyum na pujeyyum.

1165 No kalena kupitam. It seems strange that the text uses the word kupita to refer to being reproved at the proper time. Kupita normally suggests "disturbed, irritated, angered," and at the proper time it would be suitable to reprove him.

.1166 Atthakusalo,dhammakusaio,niruttikusalo,byanjanakusalo,pubbapara- kusalo. I follow the sequence of Ce. Be and Ee put byanjanakusalo before niruttikusalo. As stated), the firstthree terms obviously correspond to the first three patisambhida knowledges. Perhaps the last

. two can be comprised.under patibhunapatiscimbhida. Mp explains five types of sequence: sequence of meaning (atthapubbapara), sequence of Dhamma (dhammapubbapara), sequence of syllables (akkharapubbapara), sequence of phrasing (byaiijanapubbapara), and sequence of sections within a sutta (anusandhipubbapara).

1167 I prefer Ce te santanneva sukhita sukham patisamvedenti to Be and Ee te santamyeva tusita sukham pativedenti.

1168 Sameti kho idam ayasmato bhaddajissa, yadidam bahujanena. I follow both Be and Ee, which punctuate this with a question mark. Although the sentence does not contain an interrogative, by putting the verb at the beginning it seems to imply a question rather than an assertion.

1169 Anantara asavanarn kJmyo hoti. On the "immediacy condition for the destruction of the taints," see p. 1705, note 851.

1170 Upasakacandalo ca hoti upasakamalanca upasakapatikuttho ca. The candalas were the lowest of the outcaist groups.

1171 Ito ca bahiddha dakkhineyyam gavessati. That is, outside the Buddhist monastic community. On the relative value of offerings in terms of merit, see MN 142.

1172 Upasakaratananca hoti upasakapadumanca upasakapundarlkanca.1173 Pavivekam pltim. Mp: "The rapture that arises based on the first

and second jhanas."1174 The plural "wives" is in the Pali, sehi darehi santuttho.1175 Be and Ee read arame, Ce narame. DOP gives as meanings of

aramati both "leaves off, keeps away (from)'' and "delights in, takes pleasure " Hence the Ee and Ee reading (which I follow) fits the former sense, the Ce reading the latter sense.

1176 Punnatthassa jigimsato. Mp glosses the line: puhnena atthikassa

1742 T h e A h g u t t a r a N i k a y a

punnatn gavesantassa. Jigimsati is desiderative of jayati, here with the sense "to wish to obtain."

1177 The verses to follow are identical with those of 3:57.1178 Here and just below I read with Ce anuttaram vimuttisukham. Be

and Ee have anuttaram vimuttim.1179 Pdpiccho icchdpakato. arahiiiko hoti. Mp: "He thinks, 'While I am

living in the forest, they will honor me with the four requisites, thinking I'm a forest dweller. They will esteem me for my virtues, thinking that I'm conscientious and secluded, and so forth.' Thus he is a forest dweller based on. evil desire, because he is

. overcome by desire." ■ -1180 Ce follows this with a sutta on "these five who live solely on food

gathered on alms round" (pane ime. bhikkhave pindapatika), riot included in Be and Ee. I here follow the latter, as Ce expands the vagga to an irregular eleven suttas. All these ascetic practices are explained in detail in Vism, chap. 2. Of.those below that are not

. self-explanatory, the "sitter's practice" is sleeping, in the sitting posture, without lying down; the "any-bed-user's practice" is accepting any sleeping place that is offered, without preferences; the "one-session practice" is eating all one's food for the day in one sitting posture, without consuming any food after one has risen from one's seat; and the "later-food-refuser's practice" is refusing to accept any food that may be offered and made available after one has started one's meal.

1181 Reading here with Be sampiyen'eva samvasam sambandhaya sampavattenti. Ce and Ee have samsaggatthaya for sambandhaya. Mp (Be) seems to support the Be reading with its paraphrase: piyo piyarn upasahkamitva paveniyd bandhanattham samvasam pavattayanti. Mp (Ce) has ganthanattham for bandhanattham. Sambandhaya is glossed paveniyd, which may signify the continuity of the family.

1182 Be reads: . . . sampiyenapi samvasarn sambandhaya sampavattenti, which seems incomplete. Ee is similar in. this respect. I follow Ce in positing here two contrasting clauses:. - .sampiyenapi samvasam samsaggatthdyh sampavattenti, asampiyenapi samvasam samsaggatthaya sampavattenti, but I would replace Ce samsaggatthaya with Be sambandhaya.

1183 This seems to have been a common criticism of the Buddha. See too 4:22 and 8:11.

1184 Komarabrahmacariyam. Presumably this means the celibacy of one who has always been a virgin.

1185 This passage suggests, contrary to a common assumption, that during the Buddha's time brahmins were not obliged to marry and adopt the life of a householder. While marriage later became


the norm for brahmins during the prime of life, it seems that in this period some brahmins, after completing their training, chose to renounce secular life even in their youth and maintained their renunciant status throughout their lives. On celibate brahmin ascetics, see Samuel 2008:122-23,154-65.

1186 Cattaro brahmavihare bhavetva. This is one of the few places in the Nikayas where the word brahmavihara is used to designate these four meditations collectively. Wherever the word is used in the Nikayas, it immediately precedes the practitioner's rebirth in the brahma world.

1187 I read with Ce and Ee asucipatipito, as against Be asucipatiplUto, "would be oppressed by the impure substance."

1188 Ce and Ee read: Sace dona brahmano anutunim gacchati, tassa sa. hoti brahmam n'eva kamattha na davattha na ratattha, pajatthava brahmanassa brahmani hoti. This reading, it seems, joins the premise of the hypothetical to the consequence of the alternative (that is, when the brahmin has relations with his wife only when she is in season). I follow Brahmali's suggestion to delete sace dona brahmano anutuniin gacchati, which leaves a text that makes good sense. Be does not have the question about why the brahmin couples with a woman only when she is in season, but follows ■ the statement that he does not couple with a nursing woman with the words: tassa sa hoti brahmam n'eva kamattha na davattha ■na ratattha, pajatthava brahmanassa brahmani hoti. It seems that, in this readings a clause has been lost.

1189 Reading with Be and Ee pajatthapi, as against Ce na pajatthava.1190 I assume the text (in all three editions) should be corrected

to read na kevalam bhikkhacariy&ya rather than kevalam. pi bhikkhacariyaya.

1191 Also at SN 46:55, V 121-26, but with a section on the seven factors of enlightenment.

1192 Mp interprets the escape from the hindrances by way of the threefold escape. In relation to the hindrance of sensual desire, escape by suppression (vikkhambhananissarana) occurs through the first jhana based on the unattractive nature of the body, escape in a particular respect (tadanganissarana) through insight, and escape by eradication (samucchedanissarana) through the path of arahantship (broadly interpreting kamacchanda as craving for any object), (ii) The escape from ill will occurs by suppression through the first jhana based on loving-kindness, and by eradication through the path of the non-returner, (iii) The escape from dullness and drowsiness occurs by suppression through the perception of light (the visualization of a bright light) and by eradication through the path of arahantship. (iv) The escape


from restlessness and remorse occurs by suppression through serenity— remorse being then eradicated through the path of the non-returner and restlessness through the path of arahantship. And (v) the escape from doubt occurs by suppression through the defining of phenomena (dhammavavatthana; see Vism 587-93, Ppn 18.3-24) and by eradication through the path of stream- entry. Mp does not apply "escape in a particular respect" to the last four hindrances, but Mp-t says it occurs in that the hindrances can be dispelled by reflection (patisahkhanavasena tassa vinodetabbataya tadahganissaranampi labbhat'eva).

1193 Mp interprets these terms from a monastic perspective. One's own-good (attattha) is arahantship, arid the-good of others (parattha) is the welfare of the lay supporters who provide one

. with material support (because the offering of such gifts creates merit).

1194 Mp explains that after rising early, he had new gates, a watch- tower,, and ramparts built and had those that had decayed repaired..

1195. Mp identifies Pirigiyani as a brahmin Who was a noble disciple . established in the fruit of non-returning (anagamiphale patitthitam

ariyasavakam brahmanam). His daily routine was to visit the Buddha and offer him incense and garlands. At the time the sutta begins, he was returning from his daily visit.

1196 For some reason, he cites only four of the nine divisions of the Dhamma. Perhaps it was only these with which he was familiar, or perhaps this implies a later provenance for the others.

1197 Patibhatu tarn pihgiydnl. Lit., "Let it shine upon you, Pirigiyani."1198 At SN 3:12, I 81, this verse is spoken by the lay follower

Candanarigalika, who also recites it after being moved by a sudden surge of inspiration. In the verse, Ariglrasa is an epithet of the Buddha.

1199 The following as at 5:143 above.1 2 0 0 I have added "this was a foretoken" in compliance with Mp's

use of the word pubbanimitta to characterize the significance of the dreams. Brahmali suggests: "[the dream ].. .represented his awakening to the unsurpassed, perfect enlightenment," with a parallel construction for the corresponding sections below.

1201 Tassa abhisambodhaya ay am pathamo mahasupino paturahosi. Brahmali suggests here: "This was the first great dream that was beneficial for his awakening," again with a parallel construction for the corresponding sections below. The sentence as it stands is perplexing; yet Mp does not comment and there is no Chinese parallel. Ce and Be read tassa for tassa (the Ee reading). Tassa would have to represent sammd sambodhi in the previous


sentence, but the question would then arise what abhisambodhaya relates to in §§2—4, where samma sambodhi does not occur. I find the sentence is more intelligible if we read tassa (as in the following sections), taking it to mean "to him," that is, to the future Buddha. We can then see the whole sentence as affirming that the dream was indicative of his imminent awakening.

1202 Ce and Be yattha nemittanam cakkhu na kamati (Ee na kkhamati). The Pali itself mixes metaphors.

1203 Pabbajita. Elsewhere I have usually rendered pabbajita as "one who has gone forth," and occasionally as "monk." Here, to avoid an unwieldy "virtuous ones who have gone forth," and to keep the rendering gender-neutral, I use "monastics." "Home" renders kula, lit. "family," but in this context the former better conveys the sense.

1204 Nissaramya dhatuyo. Mp glosses nissaramya with visamyutta, "detached, disconnected," and dhatuyo w ith attasunnasabhava, "a nature empty of self."

1205 Mp: "Having emerged from jhana on an unattractive object, he sends his mind in the direction of sensual pleasures for the purpose of investigating them, just as one might take an antidote, for the purpose of investigating a poison." Mp-t: "Such a bhikkhu does not attend to sensual pleasures in the sense [that he is overcomel by the defilement. Rather, he investigates: 'My mind is now fixed in renunciation. Why do sensual thoughts arise?'"

1206 Though all three editions here read vimuccati, Mp glosses the word with adhimuccati. The latter makes better sense to me. The manuscript traditions, as well as printed editions, show irregular variations between these two readings throughout the Nikayas.

1207 I read with Ce and Be sugatam, as against Ee sukatam. The former has the support of Mp, which glosses "well departed because it has gone into the object" (gocare gatatta sutthu gatam). I believe, however, that the sense of sugatam is that the mind has gone away from the defilement, which ties up better with the notion of escape (nissarana).

1208 Na so tarn vedanam vediyati. Mp: "He does not feel that sensual feeling or that distressful and feverish feeling."

1209 Be and Ee read veluvane, Ce niceluvane. Mp (Be) has niculavane in the lemma, glossed as mucalindavane. Both PED and SED list nicula as a kind of tree, identified as Barringtoriia acutangula.

1210 It cannot be determined from the language of the text whether Kimbila's questions and the Buddha's replies refer to the general conditions under which the teaching of a Buddha disappears, or to the conditions under which the Buddha Gotama's teaching

1746 T he. A n g u t t a r a N i k a y a

will disappear. Mp seems to support the former interpretation. It explains that Kimbila had become a monk in the time of the past Buddha Kassapa, during an era when the latter's teaching was in decline. He now recollected this past life and wanted to inquire from the present Buddha about the cause for the decline of the Dhamma. Brahmali disagrees with me about this and writes: "This [translation] seems to assume that Kimbila is thinking in cosmic terms, about Tathagatas as a type of being. But it seems more likely to me that he was concerned specifically with what would happen after Gotama Buddha passed away."

1211 An expanded parallel of 4:112.1212 As at MN 16.2-7, I 101.1213 Cetokhila. in MLDB cetokhila was translated "wilderness of the

heart," which is not satisfactory. According to DOP, khila means "barren land; hard, arid soil," and "(as a fault of one's think' ing) barrenness, sterility; stiffness, rigidity; hostility, resistance." Mp glosses: "Rigidity, waste, stumps of the mind" (citiassa thaddhabhava kacavarabhava.khan'ukabhava).

1214 As at MN 16.8-12,1 101-2.1215 Cetaso vinibandha. Mp: "They grasp the mind, having shack

led it as if in a fist, therefore they are called 'bondages of. the mind'" (cittam vinibandhitva mutthiyam katva viya ganhanti ti cetaso vinibandha).

1216 Dantakatthassa akhadane, lit. "in not chewing on toothwood." In the Buddha's time people cleaned their teeth by brushing them with sticks of medicinal wood such as neem, sharpened at one end and made brush-like at the base. This practice is still observed in rural India as well as in monasteries in southern Asia.

1217 Ayatakena gltassarena dhammam hhanantassa. Vin II 108,5-25 tells the origin story that leads to the laying down of the rule.

1218 Mutthassatissa asampaianassa niddam okkamayato. Also at Vin I 2 9 5 ,14-24.

1219 Chinnaparipantho. Mp explains that he has cut off the world- transcending outlet (lokuttarapafipanthassa chinnatta chinnaparipantho), but possibly what is meant is that, having committed a parajika, which requires expulsion from the Sangha, he has no way to preserve his status as a bhikkhu.

1220 Annataram sankilittham apattim apajjati. This sometimes means that he commits a parajika or a sanghadisesa offense, but since a parajika was just mentioned, it must refer to a sanghadisesa.

1221 Verabahulo. Mp: "One has much enmit}^ both in the form of people who are enemies and as unwholesome [mental] enmity" (puggalaverenapi akusalaverenapi bahuvero).


1222 The exact meaning of pasldati cannot easily be captured by a single English word. "To be confident" normally suggests to be poised and self-confident, which is not what is meant. SED gives as meanings of Skt pra-sad, pra-sTdati, "to settle down, grow clear and bright, become placid or tranquil; . . . to become satisfied or pleased or glad." SED renders the causative pra-sadayati: "to make clear, purify; to make serene, gladden (the heart); to render calm, sooth, appease." Of these meanings, "to gladden, to please" partly captures the impact that pasadika conduct has on others; becoming “gladdened" or "pleased" is how an observer might favorably respond to such conduct. But such conduct also awakens in others trust in oneself as a spiritually refined person and inspires confidence in the teaching one follows. Thus such conduct "inspires confidence" in others. When one's behavior or attitudes act reflexively upon oneself, one "becomes serene (or placid)," which is the best way to render the sense of the verb pasidati. ' .

1223 The capital of the state of Suraseha, situated on the Yamuna River in northern India. It later became an important center for the Mulasarvastivadins. Though the text makes the Buddha say he did not.like the place, one wonders whether this sutta might be an interpolation inserted by the Vibhajjavadins to denigrate the headquarters of their rival Buddhist school.

1224 Dighacarikam anavatthacarikam. Mp glosses the latter with avavalthitacdrikam, perhaps "undetermined (or purposeless) wandering." The contrast is with samavatthacare just below, glossed samavatthitacare, "evenly determined wandering."

1225 The first four are violations, respectively, of Pacittiyas 46,45,44, and 7.

1226 On the defiled offense, see p. 1733, note 1089.1227 Ussurabhatte kule. llssura is from Skt ut'siira (SED: "the time when

the sun sets, the evening"). Mp glosses "a meal cooked late in the day" (atidwapacanabhatte).

1228 Samayabhatte kule. To suit ascetics and brahmins who "abstain from meals outside the proper time," the food would need to be ready well before midday.

1229 See pp. 60-61, for a discussion of rnisogynistic passages in AN.1230 The first two "dangers" are evidently taken to be self-

explanatory.1231 Dhammadassane niveseti. Mp: "He establishes them in the seeing

of the Dhamma of the four [noble] truths."1232 Arahaggatam ayasmanto satim upatthapetha. Mp: "Establish respect

for the three bases [of faith], gone [for refuge] only to the Triple Gem, which is worthy of all honors." The texts occasionally use


ayasmanto as an address of monks to laypeople. Apparently theword could be used to address anyone considered worthy ofesteem and was not solelv an honorific for monks.

«/

1233 This is one of the penalties to be observed by those who have committed a sanghadisesa offense.The ellipsis points in the Pali may give the impression that in §3 and §4 the devoted person loses confidence in bhikkhus. However, since the person in whom he had confidence was not penal- ized in any way by other bhikkhus, it is clear that the statement about the devoted person losing his confidence in bhikkhus does not pertain to these two sections. That is, the continuation of §5 should be applied retroactively to §3 and §4 as well. He does not associate with other bhikkhus, not out of resentment toward them, but simply because.of the exclusivity of his trust From this vagga on, the text no longer includes uddana verses. I thus translate the sutta titles at the head of each sutta in Ce.

1236 For various sets of five qualities that entitle a monk to give full ordination, to give dependence, and to have a novice attend on him, see Vin I 62-65:

1237 On nissaya, see pp. 1732—33, note 1085.1238 Ce and Ee patik'ittham. Be patikuttham, past participle of

patikkosati.1239 I follow the arrangement of Be and Ee. Ce places the two versions

on the jhanas before the two versions on the four fruits.1240 Vaggdtirekasuttani. This is the title Ce assigns to this entire con

cluding section. Be does not assign a general title but classifies these extra suttas into three "repetition series" (peyyala), numbered 1, 2, and 3. The first, referring to the first sutta in each set, is called Sammutipeyydlam, "Agreed Upon Repetition Series." I use both the general title of Ce and the separate series titles of Be. Ee does not give any separate title to this section, whether to the whole or to its separate series.

1241 Bhattuddesaka. See Vin II175,36-76. The procedures for appointing officials of the Sangha, and their respective tasks, are discussed in detail in Thanissaro 2007b: 323-57.

1242 I translate in accordance with Be and Ee. A translation from Ce would read: "Bhikkhus, one possessing five qualities should not be appointed an assigner of meals. If he is appointed, he should not be sent."

1243 Sendsanapafindpaka. On his qualifications, see Vin II 176,9-14. Dabba Mallaputta's duties as senasanapafinapaka are described at Vin III 158-60. The qualifications of the officers to follow here, except the next, are described at Vin I I 176-77.

1244 Senasanaggahdpaka. This official is missing in Ee. It is unclear to me how the senasanaggahapaka differs from the senasanapafinapaka.

1234

1235

N o t e s t o t h e S i x e s 1749

Thanissaro, too, observes (2007b: 340): “The Canon allows for two officials related to lodgings: the lodging bestower (senasana- gahapaka) and the lodging assignor (senasana-pannapanaka). Neither the Canon nor Commentary clearly distinguishes between the duties of the two/'

1245 Abrahmacan hoti. Though modeled after the five lay precepts, the third item in this list lays down the more stringent requirement of celibacy for male and female monastics.

1246 Abrahmacariya pativirato hoti.1247 Kamesu micchacarinl. For the lay Buddhist the rule of celibacy

incumbent on monastics is changed to abstaining from sexual misconduct (kamesu micchacara).

1248 A sect of ascetics contemporary with the Buddha. Makkhali Gosala is regarded as their founder, or perhaps simply one of their prominent teachers.. While the text stipulates conditions for the lion-Buddhist ascetics to go to hell, it mentions none that will enable them to be reborn in heaven.

1249 In regard to the magandika and the following; Mp says only that they are types of sectarians (titthiya). I am uncertain which of these terms designate a specific religious school and which designate only a mode of practice. Hence I use initial capitals only for those that are known to designate religious schools contemporary with the Buddha.

1250 Be gives the final number as 1151, but the sum total of suttas in this peyyala should be 850: five major sections, taken by ten modes of treatment (direct knowledge, full understanding, etc.) in relation to seventeen defilements (lust, hatred, etc.). Thus, starting at 303, the final number should be 1152.

N otes to the Sixes

1251 N'eva sumano hoti na dummano, apekkhako viharati sato sampajano. Mp: "Neither joyful nor saddened: [filled ] with joy accompanied by lust in regard to a desirable object. N or [is he] saddened: [filled] with sadness accompanied by aversion in regard to an undesirable object. But [he] dwells equanimous, mindful, and clearly comprehending: He is not equanimous because he lias fallen into the 'equanimity of unknowing' (annan 'upekkha) through apathy in the case of a neutral object; but rather, being mindful and clearly comprehending,he maintains neutrality in relation to the object. In this sutta, the constant dwelling of an arahant is discussed."

1252 For details on the first five mundane direct knowledges, see Vism chaps. 12 and 13.

1253 See 5:139, where the same simile is stated of a king's bull elephant.

1750 T h e A h g u t t a r a N ik n y a

1254 Elaborated below at 6:30.1255 Elaborated just below at 6:10 and again at 6:25.1256 Ariyasavako agataphalo vinfiatasasano. Mp says that Mahanama

is asking about the stream-enterer's vital support (sotapannassa nissayaviharam).

1257 The six recollections to follow are commented on in detail in Vism chap. 7.

1258 Visamagataya pajaya samappatto. Mp: "Among beings who have become unbalanced (visamagatesu) through lust, hatred, and delusion, he has attained peace and calmness (samam upasamam patto hutva)." From this, it is obvious that Mp takes Pali sama to be equivalent to Skt sama, peace. But since the text establishes a contrast between visama, the. imbalance (or unrighteousness) in which ordinary people live, and the sama that the noble disciple has attained, it is more likely that Pali sama corresponds to Skt sama. Two Chinese parallels support this supposition. SA2 156, at T II 432ci5-i6, has .<■("Whether his enemies or his relatives, toward these two types of people he has no thought of hostility but his.mind is balanced"). The other, T 1537.8 at T XXVI 492c 13 -15 , has » f #

0 0 ("Amid unbalanced sentientbeings, he obtains balance; among afflicted sentient beings he dwells without affliction"). Though contradicting the interpretation of sama offered by Mp, this confirms the evident meaning of the sutta.

1259 Dhammasotam samapanno. Mp: "He has entered the stream of the Dhamma consisting in insight." Since the Pali expression can easily be contracted to sotapanna, I do not see why Mp interprets dhammasota as insight (vipassana) rather than the noble path (ariyamagga). In SN 55:5, at V 347,24-25, sota is used as a metaphor

. for the noble eightfold path.1260 The first six are the deities of the six sense-sphere heavens. The

devas of Brahma's company (brahmalmyika deva) are the deities of the brahma world. The "devas still higher than these" are the higher devas in the form and formle;ss realms.

1261 Dhamma saramya. Mp explains saramyd as if it meant "fit to be remembered" (saritabbayuttaka), but Edgerton, in BHSD (p. 593), regards, samranjana, samranjamya, "courteous, pleasing, polite, friendly," as the correct Skt equivalent. Five of these are at 5:105, where they are called "means of dwelling at ease" (phasuvihara).

1262 Appativibhattabhogl. Mp explains that there are two kinds of reservation (dve pativibhattdni), regarding things and regarding persons. Reservation regarding things means that one decides


to give away so much and keep so much for oneself. Reservation regarding persons means that one decides to give to one person but not to another. The bhikkhu described here does not make ei ther of these reservations.

1263 Nissaranlya dhatuyo. Compare 5:200, which describes a different set of "elements of escape."

1264 Arati. This word usually signifies dissatisfaction with the life of renunciation.

1265. This text uses the word raga, which in this context probably means personal bias rather than sensual desire. Interestingly, at MN I 424,33-34, upekkha is opposed to patigha, aversion, the polar opposite of raga. Given that upekkha is a state of inner poise beyond both attraction and repulsion, it is not surprising to find it offered as the antidote to.the two opposed qualities.

1266 Animitta cetovimutti. Mp: "The marHess liberation of mind, strong insight (balavavipassana). But.the reciters of the Digha Nikaya say it is the meditative attainment of the fruit of arahantship (arahattaphalasamapatti); for that is said to. be markless because it lacks the marks of lust, etc., the marks of form, etc., and the marks of permanence, etc. (sahi raganimittadinanc’eva rupanimittadlnahca niccanimittadinanca abhava animitta ti vutta).

1267 ■ Nimittanusarl. Mp: "Follozvs after marks: follows along with the - aforesaid marks." The "aforesaid marks" are those mentioned in the preceding note.

1268 In the standard correlation between stages of attainment and removal of defilements, doubt and bewilderment along with the view "This I am" are eliminated with the attainment of stream- entry, and the conceit "I am" with the attainment of arahantship (see SN 22:89, III 126-32). In the present passage, the persistence

. of doubt is taken as a criterion for determining that someone has not removed the conceit "I am."

1269 Viharam kappeti. Lit., "arranges his dwelling." Kappeti, as suggesting a Way to pass time, occurs in such expressions as jwitam kappeti, "to make a living," vasam kappeti, "to make a dwelling, to dwell," nisajjam kappeti, "to take a seat, to sit down," etc.

1270 Na bhaddalcam maranam hoti, no bhaddika kalakiriya. Pali often pairs two words for death, marana and kalakiriya. Since such a manner of expression sounds odd in English, I use one word. Mp says that what is meant by "not a good death" is rebirth in the plane of misery (apaye patisandhim ganhati).

1271 Kammaramo hoti kammarato kdmmaramatam anuyutto. In this context, kamma means construction work, common at monasteries, such as putting up new buildings and renovating existing facilities.


1272 Papancaramo hoti papancarato papancdramatam anuyutto. Mp says: "Proliferation is the proliferation of defilements, occurring by way of craving, views, and conceit and inducing intoxication" (papanco ti tan haditthimanavasena pavatto madanakarasanthito kilesa- papanco). For more on papanca, see pp. 1710-11, note 881.

1273 Sakkaya. Mp: "The round of existence with its three planes" (tebhumakava tta ni).

1274 Mago. Lit., "a beast." Mp: "One like a beast" (magasadiso).1275 Sapekkho. Mp glosses this with satanho, "with craving," but I

believe the intended meaning is more likely to be "with anxiety, with worry, with sorrow." Pali apekkha, like "concern," can mean both attachment and worry.

1276 Mp says that since she was not able to cure his illness with medi- . cine, she roared this "lion's roar" (sihanada) to cure his illness by

a declaration of truth (saccakiriya).1277 I read with Ce varam, as against Be and Ee gharam. Mp: "will

take another husband" (annam samikam ganhissati). See SED sv. vara2: "'chooser/ one who solicits a girl in marriage, suitor, lover,

. bridegroom, husband."1278 Gahatthakam brahmacariyarn. It is not unusual in traditional Bud

dhist cultures for devout couples who have begotten several children to mutually agree to observe celibacy.

1279 Since the structure of this section is parallel to the two that follow rather than to the three that precede it, it is evident that mam'accayena does not belong here. Though the expression is in all three printed editions, a Sinhala-script manuscript noted in Ee omits it. Like the two following sections, this one does not have a future verb bhavissati. Further, parallel to the next two sections, Nakulamata here asserts that she presently fulfills virtuous behavior, referring one who doubts this to the Buddha. Hence, since Nakulamata is speaking about a current fact, there is no need for her to refer to a time when her husband has passed away. Mp says that §§4-6 are Nakulamata's declaration of truth.

1280 Na . . . imasmim dhammavinaye ogadhappatta patigadhappatta assa- sappatta. These are all ways of assorting that she is at minimum a stream-enterer- It is interesting that she claims to have obtained a foothold in the dhammavinaya, which suggests that in certain contexts vinaya bears a wider meaning than the code of monastic regulations.

1281 Yavadattham seyyasukham passasukham middhasukham anuyutto viharanto. At 5:206 this is called a mental bondage (cetaso vinibandha).

1282 Also at 5:56.


1283 It is interesting to note that mindfulness of death culminates in the deathless.

1284 Mp explains the opening exclamation, aho vata, as an indeclinable expressive of longing (patthanatthe nipato). Brahmali rejects Mp's interpretation and regards the sentence as an emphatic statement of fact, which he renders: "Indeed, I may live just a night and a day; I should attend to the Blessed One's teaching." The Chinese parallel, EA 40.8 (T I 741c26-742b2), is in substantial agreement with Mp. Thus the first monk to speak (at T 1742a2-3) says: "When I contemplate.death, I wish to go on living for seven days [and] contemplate the seven factors of enlightenment. This would be very beneficial [to me] in regard to the Tathagata's teaching [and]

. after death I will have no regrets" °

1285 Bahum vata me katam assa. Mp: "T could accomplish much in my task with respect to the teaching'" (sasane mama kiccam bahu katam assa). Mp-t: "I would accomplish much in my task as a monk, which would be beneficial to me/'

1286 Mp-t: "A single alms meah a single alms meal able to sustain him for a single day." The point of the Pali locution tadantaram . .. yadantaram is not that he wants to live long enough to eat a single meal, but that, aware of the uncertainty of death's arrival, he wants .to live fo r the length of time it takes to eat a single meal so that he can practice the Dhamma. In other words, if it takes twenty minutes to silently eat a meal, this is the length of time he hopes to live.

1287 Rattiya patihitaya. Patihita (or patihita)-is not in PED; see SED sv prati-dha. It is the past participle of patidahati, meaning "to commence, to begin, to approach," which seems relevant here. Mp glosses with patipannaya.

1288 I read with Be parihayamane, as against Ce and Ee parihandya samvattamane.

1289 These eight lines are also at 3:36. Here all three editions read te khemappatta in pada a of the final verse.

1290 The text uses the singular himavantam pabbatarajam. To conform to‘ordinary English usage I translate himavantam as "the Himalayas," despite apparent tension between the plural object and the singular "the king of mountains."

1291 Mp: "He is skilled in the attainment of concentration (samadhissa samdpattikusalo): he is skilled in entering concentration, having comprehended what kind of food and climate is suitable. Skilled in the duration of concentration (samadhissa thitikusalo): he is able to stabilize concentration. Skilled in emergence (samadhissa vutthanakusalo): he is able to emerge at the predetermined time. Skilled in fitness for concentration (samadhissa kallitakusalo): he is


able to gladden the mind for concentration, to make it fit. Skilled in the area [or resort) of concentration (samadhissa gocarakusalo): having avoided those things that are unsuitable and unhelpful for concentration, pursuing those that are suitable and helpful, he knows, 'This concentration takes a mark as its object; this one takes a characteristic as its object.' Skilled in resolution regarding concentration (samadhissa abhimhdrakusalo): in order to enter higher and higher meditative attainments, he is able to direct [the mind] to the concentration of the first jhana and so. forth:" Mp-t adds more information on these skills: "Skilled in fitness: able to make the mind enter [concentration] by removing the. states that are opposed and by evenly applying the collaborative causes of concentration. Skilled in the area: skilled in what is to be done to produce concentration; skilled in the place where it occurs, namely, the meditation subject; and skilled in yoking mindfulness arid clear comprehension to the area for going on alms round. Skilled in resolution: able to direct or lead [the mind] to the concentration of the first jhana, etc., because they pertain to distinction." For more on the skills needed to master concent tration, see 7:40-41 and SN chap. 34.

1292 Mp glosses anussatitthanani with anussatikaranani, "causes of recollection," on which Mp-t says: "The recollections are themselves 'causes of recollection' in that they function as the cause

. (hetubhdvato) for the welfare and happiness pertaining to this present life and the future life."

1293 Idampi kho bhikkhave arammanam karitva. In the Nikayas the word arammana does not yet mean "object of consciousness" in the general sense, as it does in the Abhidhamma and commentaries. Occasionally in the Nikayas arammana may signify an. object of meditation, but this role is usually taken by nimitta, which does not necessarily mean the "counterpart sign" as it does in the commentaries. I do not interpret the present text to be saying that one takes the recollection of the Buddha as an object, but that one makes it a basis, or starting point, for departing from greed. For this, I draw support from IsJlp-t, which glosses arammanam karitva thus: "Having made it a condition, having made it a foundation" (paccayam karitva pddakamkatvd). Mp-t takes "this" (idam) in the iemma above to be the access Concentration (upacarajjhdna) obtained by recollection of the Buddha. Mp explains "are purified" (visujjhanti) to mean "they attain final nibbana, the supreme purity."

1294 Mp: "In the midst of confinement (sambadhe): amid confinement in the five objects of sensual pleasure. Has discovered the open


ing (okasadhigamo): the opening is the six subject of recollection, which he has discovered

1295 Win ere the preceding suftta reads idh'ekacce satta visujjhanti, the present one has idh' ekacc.esatta visuddhidhamma bhavanH. There is no difference in the meaning.

1296 Manobhdvaniyassa bhikkhi-ino dassanaya upasahkamitum. The commentaries consistently e-xplain manobhdvaniyd to mean "those who increase esteem,'' or "those worthy of esteem," rather than "those who have developed the mind." Thus Spk II 250,1-2 says those bhikkhus are mano>bhdvanlyd "who, when seen, make the

. mind grow in the wholesome" (yesuhiditthesu kusalavasena cittam . vaddhati).

1297. Yam nimittam dgamma yam nimittam manasikaroto anantara asavdnam khayo hoti. On th_e "immediate destruction of the taints/' see p. 1705, note 851.

1298 Mp: "On that occasion wbien he is sitting in his daytime dwelling it occurs in his mind door.""

1299 Adhicittam, Mp: "The mind of concentration and insight." The bhikkhu Udayi (Laludayl) often blunders in his explanation of doctrinal points and is tl-aea reproached by the Buddha.

1300 Ironically, this may be the only place in the Nikayas where three jhanas are referred to as an anussatitthdna, "subject of recollection." Neither text nor Mp offers an explanation why the fourth jhana is set off as a separate subject of recollection, the fifth here. In fact, the use of the designation anussatitthdna for the five contemplations mentioned foy Ananda, and the sixth added by the Buddha, seems unique to this sutta.

1301 Yatha diva tathd rattim, yntha rattim tathd diva. Also at 4:41. Mp explains: "As by day he attends to the perception of light, just so does he attend to it a t night. As at night he attends to the perception of light, just so does he attend to it during the day. Obtaining knowledge and 'vision: this is obtaining the divine eye, called knowledge and vision."

1302 Here and below are the nine charnel ground contemplations, as in the Satipatthana Sutta, at DN 22.7-10, II295-97; MN 10.12-30, 158-59.

1303 This must be referring to the fourth jhana as the basis for the six kinds of direct knowledge.

1304 In Pali: dassananuttariyccm, savananuttariyam, labhanuttariyam, sikkhanuttariyam, paricariyanuttariyam, anussatanuttariyam.

1305 Patisanthdra. At 2:152 it is said that there are two kinds of hospitality: with material things and with the Dhamma.

1306 These last three perceptions are explained at 10:60 §§5-7.


1307 Acamayitvana. Mp explains this literally: one washes one's hands and feet and cleans one's mouth.

1308 Natthi attakaro, natthi parakaro. Lit., "There is no self-doing, there is no other-doing." The Buddha refutes him just below by pointing out the obvious fact that the brahmin has come of his own free will (sayam) and will depart of his own free will.

1309 Arambhadhatu. Mp: "The energy thatoccursby way of beginning [an activity]" (arabhanavasena pavattaviriyam). The next two elements mentioned just below, nikkamadhatu and parakkamadhatu, can be understood respectively as the energy heeded to persist in an action and to consummate it. The three are proposed as the antidote to dullness and drowsiness at 1:18 and SN 46:51, V 105,28-106,2, and as means of nurturing the enlightenment factor of energy at SN 46:2, V 6 6 ,9- 15, and SN 46:51, V 104,14-20.

1310 Mp does not differentia te the next three factors mentioned here— thamadhatu, thitidhatu, and upakkamadhatu—but says merely that they are various names for energy. .

1311 An expanded parallel of 5:201.1312 See 5:30. Although the framework of the two suttas is the same,

their content is so different that it is questionable whether the present sutta can be considered an expanded parallel of the other.

1313 I read with Ce aramiko va samanuddeso va sahadhammiko va. Neither Be nor Ee includes sahadhairtmiko va. Be's reading here is very different: idan' imam ayasmantam aramiko va upatthahissati samanuddeso va tam tamha samadhimha cavessati; "Now a monastery attendant or a novice will serve this venerable one, which will cause him to fall away from that concentration." Ee follows Be, but withghattessati, "strike against, offend, provoke," instead of upatthahissati.

1314 Aranfuisanfiamyeva manasi karissati ekattam. Mp: "Oneness: he will bring to mind just the perception of the forest, a one-pointed state of uniformity" (ekasabhavam, ekaggatabhutam arannasannam yeva citte karissati). The wording here is reminiscent of MN 121, III 104,20-2i: arannasannam paticca manasi karoti ekattam, "he attends to the oneness dependent on the, perception of the forest."

1315 Mp: "By this much, the Teacher has praised a forest lodging."1316 The various applications of the word naga will be explained

. just below. King's Pasenadi's buli elephant was called "Seta"("White"') because its body was white.

1317 A pun is intended here. The Buddha's statement—agum na karoti—playfully derives the word naga from na + agum, "no evil." Naga thus becomes an epithet for the Buddha, or, more broadly, for any arahant. See Sn 527: Agum na karoti kind loke . . . nago tadi pavuccate tathatta ("One who does no evil in the world

N o t e s to t h e S i x e s . 1757

. . . the stable one is for such a reason called a naga"). See too Th 1249 (= SN.8 :8 , I 192,34): Naganamo'si bhagava ("You are named Naga, O Blessed One").

1318 Mp identifies this LJdayl with Kaludayl. However, the same verses at Th 689-704 are ascribed simply to Udayl, while a different set of verses in Th (527—36) is ascribed to Kaludayl. This proves that Mp's identification of the poet cannot be correct. There is a Chinese parallel of this sutta, MA 118 (at T I 608b2—609a3), which at several points proved helpful in my reading of the Pali verses.

1319 Reading with Be vana nibbanam agatam. Ce and Ee have nibbanam in place of nibbanam. Mp draws out the word play: "From the jungle of defilements, he has come to a clearing; he has reached nibbana, devoid of the jungle of defilements" (kilesavanatd - nibbanam kilesavanarahitam nibbanam agatam sampattam). It seems that Ce and Ee have transposed nibbana from the gloss into the text itself. The Chinese at T I 608c2 has "from thewoods he has left the woods," which supports the Be reading.

1320 Saccanamc is not "one whose name is truth," but "one who is truly named," whose name truly corresponds to his being. Mp: "H e is truly named, really named, accurately named 'naga'justbecause of not doing evil" (tacchanamo bhutanamo agum akaraneneva nagoti evam avitathanamo). The Chinese (at T I 608c7) has — M

"he is the naga among all nagas, in truth the naga who is unsurpassed."

1321 There is a word play here between two meanings oicarana, "conduct, behavior" and "feet." Mp glosses: "They are the Buddha- naga's two hind feet."

1322 Satigwa siro panna vimamsa dhammacintana. I translate the terms quite literally. Mp, however, says: "The tip of the elephant's trunk is called investigation (vimamsa) because [it investigates] things to determine whether they are hard or soft, edible or inedible, etc. He then rejects whatever should be rejected and takes whatever should be taken. So, for the Buddha-naga, reflection on phenomena (dhammacintana)— referring to his knowledge that determines the classes of phenomena— is his [means of] investigation. With this knowledge he knows who is capable and who incapable." The Chinese at 608cn renders the line in a more straightforward way: "wisdom is his head, reflection on anddiscrimination of phenomena."

1323 In pada c I read samatapo with Be and Ee, as against Ce samavapo. Mp: "It is the concentration of the fourth jhana that is here called dhamma. For it is on this basis that the supernormal powers succeed. Therefore it is called balanced heat of the belly (kucchisamatapo). Seclusion (viveka) refers to bodily seclusion, mental seclusion, and


seclusion from the acquisitions (kayacittaupadhiviveko). As the elephant uses its tail to ward off mosquitoes, so the Tathagata resorts to seclusion to ward off householders and monks/' The Chinese reads the couplet (at 6 0 8 ci2) as jgjf tf "upholding dharmas is his.belly, and delight in seclusion is his pair of arms. -' Apparently in this transmission, valadhi of the Pali came down as bahuni.

1324 Assasa can mean both inhalation and consolation, the latter referring to arahantship. Mp says, that just a!s inhalation and exhalation are what keeps the elephant alive, so fruition attainment (phalasamapatti) is essential to the Buddha; and it is there that he delights.

1325 Reading with Be loke viharati. Ce and Ee loke vimjjati means ''becomes detached in the world," which does not match the simile as well.

■ 1326 In place of sanklmresupasantesu in pada c (the reading of all triree editions), I read here with a pair of Burmese manuscripts (referred to in a note in Ee): angaresu ca saritesu, nibbutoti pavuc- cati. The reading is also found at Th 702. Vanarata points out that "the whole verse is the simile and nibbuto [meaning both an extinguished fire and a person who has attained nibbana] refers to the fire/' The Chinese (at 6 O8 C27), in agreement with Th and the Burmese manuscripts, has "Withoutfirewood, the fire does not continue. This fire is then said to have ceased."

1327 Mp: "Other arahant nagas will know the Buddha-naga that was taught by the naga, the elder Udayi." Despite Mp, I suspect the text itself intends the Buddha himself as the one who taught about the naga. The Chinese (at 6O8C29) supports my suspicion:PftWL, "it was spoken by the naga among nagas."-

1328 Reading with Ee parinibbati 'nasavo, as against Ce and Be parinib- bissati anasavo. This verse completes the simile with the fire. The analogy is clearer in the Chinese (at 609a2), where"this naga is said to have attained nibbana," echoes 608c27, Jib ClS Z-M, "this fire is said to have ceaspd." I have attempted to capture this effect by translating parinibbati twice, first as quenched and then in terms of its doctrinal meaning.

1329 I take the correct reading here to be Be sakadagamipatto (found, too, in Burmese manuscripts), as contrasted with Ce and Ee sakadagami satto. Confusion of s and p is not unusual in Sinhala- script manuscripts. However, the gloss in Mp, sakadagamipuggalo hutva, suggests that the commentator used a text with the reading sakadagtiTni sattp. It is not impossible that the corruption (if it is one) dates back before the age of the commentaries.

1330 Ce and Be petteyyopi; Ee petteyyopiyo. The only meaning PED

Notes to the Sixes 1759

assigns petteyya is "showing filial piety toward one's father," which does not fit here. We should probably read here pettapiyo, which PED defines as "father's brother, paternal uncle." In the version at 10:75, Ce has petta pi yo and Ee petta piyo, which, by closing the spaces, would both give the desired reading. In MN 89.18, II 123,27-124,11, Purana and Isidatta are said to have been in the employment of King Pasenadi of Kosala but to have shown greater respect toward the Buddha than toward the king. Their love for the Buddha is expressed in SN 55:6, V 348-52.

1331 Mp: "Ananda said this becaiise he did not know the reason." Brahmali writes: " I Understand Ananda to simply be saying that it should be understood just as the Buddha explained it/', and he suggests rendering the sentence: "Just so, sister, as this was declared by the Blessed One." However, at this point the Buddha's pronouncements on their destiny have not yet been explained. The explanation comes only at the end of the sutta, when the Buddha extols the respective strong points of the two

. deceased lay disciples,1332 C.e ambakapanna; Be here has ammakasanna, "a woman's'per

ception" or "a woman's idea," but the Be text of 10:75 reads ammakapanna. Ee has ambakasanna here but ambakapanna in the concluding paragraph. Apparently Ee's former reading, is a typographical error for the latter, since on the first occurrence sanna is cited as a variant in the notes. Again, the common s /p confusion must lie behind the variants. Ambaka in Ce and Ee (or Be ammaka) is derived from anima, "mother/' but with the more general meaning of women. Mp-t explains: "Ammaka (or ambaka) means women (lit., the class of mothers). This is a metaphorical term. That is, mothers, the class of mothers, maternal parents, are found among women" (Ammakati matugamo. Upacaravacananh'etam. Itthisu yadidam arfimaka matugamo janam janika). SED sv amba has "a mother, good woman (as a title of respect)/' And under ambika: "mother, good woman (as a term of respect)." The Chinese parallel at TII 258cs-9, does not include the derogatory generalization about women, but states the matter with reference to Migasala as an individual: "The lay follower Migasala is foolish and has little wisdom"

1333 The juxtaposition of nominative ke with locative - nane is puzzling. 1 take the sense to be that those referred to by ke are established in this knowledge. Perhaps, though, - nane is a residual eastern form, a nominative plural in agreement with ke. Mp does not attempt to resolve this problem, but when commenting on "in the knowledge of other persons as superior and inferior" (purisapuggalaparopariyanane), it explains this knowledge as "the knowledge of other persons' superior and inferior faculties by


way of their sharpness or dullness" (purisapuggalanam tikkha- muduvasena indriyaparopariyahanam).

1334 Sdmdyikampi vimuttim na labhati. Mp says that he does not occasionally gain rapture and joy derived from listening to the Dhamma. Patis II 4 0 ,16-17, however, defines the near-synonym samayuvimokkho as the four jhanas and four formless attainments (cattari ca jhdndni, catassoca arupasamapattiyo, ay am samayavimok- kho, which it distinguishes from permanent emancipation, identified with the four noble paths, the four fruits of the spiritual life, and nibbana (cattaro ca ariyamaggd, cattari ca sdmannaphdlani, nibbdnanca, ayam asamayavimokkho):

1335 Text reads merely, tom hi tesam, -without specifying what tam refers to. Mp explains that it is the making of the: judgment (tam pamdnalairanam). .

1336 Imam puggalam dhammasotam nibbahati. Mp: "The knowledge of insight, occurring strongly, carries him along; it.conducts him to the plane of the noble ones.".

1337 Text has lobhadhammat "states of greed,-" which Mp glosses as "simply greed" (lobho'yeva).

. 1338 I follow here the text of the printed Ce, with its elisions. The electronic Ce fills in the elisions incorrectly.

1339 Here and in §6 , 1 read with Ce vaclsamsdrd, which is also the reading in Mp (Ce), Be and Ee have vactsahkhdfd. M p glosses: "Just utterances in addressing and conversing" (dldpasalldpavasena vacananeva). VacTsamsaro is at 2:63, where it refers to arguments between factions of monks.

1340 Mp: "Purana excelled in virtuous behavior, Isidatta in wisdom. Purana's virtuous behavior matched Isidattars superior wisdom; Isidatta's wisdom matched Purana's superior virtuous behavior."

1341 I have divided the stanzas as is done in Be, which I find more satisfactory than Ce. In Ee the lines of verse are not grouped into separate stanzas.

1342 All three editions read evam etam gahatthdnam cago punnam pavaddhati. The syntax is not satisfactory yet no variants are noted. Mp attempts to resolve the problem with its gloss, cagoti sahkham gatam punnam vaddhati, "merit which is designated 'generosity7 increases/’ but this is implausible. Could there have originally been an ablative cdgd here, or an instrumental cagcna (with the verb vaddhati, to support the meter), which was changed to cago by error? The Chinese parallel, MA 125, lends some support to this hypothesis at T I 614c2o: "because of generosity merit increases."

1343 Dhammayogd. Mp says this is a name for speakers on the Dhamma


{(ihammakathika), but it may refer to all those who adopt a predominantly cognitive approach to the Dhamma. The term seems to be unique to the present text. The distinction posited between meditators and those intent on Dhamma suggests a late origin, when vocations in the Sangha had bifurcated along these lines.

1344 Jhayanti pajjhayanti. The tone of this is derisive. Be uses a string of four verbs: jhayanti pajjhayanti nijjhayanti avajjhayanti. For a similar derisive use of verbs based on jhayanti, see 11:9, V 323,is; MN 50.13,1334,18-M.

1345 Amatam dhatum kayena phusitva viharanti. Mp: "This refers to the nibbana element, called 'the deathless' because it is devoid of death. Having taken up a meditation subject, in stages they dwell having touched it with the mental body."

1346 Gambtiiram.cittfiapadam pannaya ativijjha passanti. Mp: "The 'deep and pithy matter'includes the aiggregates, elements, sense bases, and so forth, which are subtle and hidden. They see this after

. penetrating it with insight and path wisdom (sahavipassanaya maggapannaya)."-

1347 Moliyaslvaka is also at SN 36:21, IV 230—31, where he inquires from the Buddha whether all feeling is due to past kamma.

1348 On the "directly visible Dhamma" {sanditthiko dhammo), see too 3:53-54.

1349 Lobhadhamma. Similarly, just below, the text has dosadhamma and mohadhamma. Mp glosses as "the factors associated with it" (tamsampayuttadhamma).

1350 Kayasandosam, followed by vacisandosarn and manosandosam. Mp glosses the first as a faulty quality in the body-door (kayadvarassa dussanakaram).

1351 Both monks declare, in opposite ways, the arahant's eradication of the three modes of conceit: the superiority conceit, the inferiority conceit, and the equality conceit.

1352 Attho ca vutto atta ca anupanito. A s at 3:72, IV 2.18,31, there seems to be a word play between attho and atta, "goal" and "self."

1353 Mp glosses ussesu as superior persons, omesu as inferior ones, and samatte as similar ones, explaining: "Arahants do not rank themselves, by way of conceit, as superior, inferior, and equal."

1354 An expanded parallel of 5:24.1355 Cetasd samphuttapubbd te ca samudacaranti. The expression is

unusual. Mp offers merely a routine word gloss.1356 The questions in Pali: kimadhippaya, kimupavicara, kimadhitthana,

kimabhinivesa, kimpariyosana.j 357 I read with Ce saihadhitthana, as against Be and Ee satthaclhitthanu,

"a weapon is their support." Mp does not comment, but craftiness ties up better with thickets, darkness, and remaining unseen.


1 3 5 8 Akincannabhinivesa. Mp takes this to mean that their minds are intent on the state of non-grasping (niggahanabhave).

1 3 5 9 Mp does not give information about him and he does not appear elsewhere in the Nikayas.

1 3 6 0 Strangely, neither Mp nor Mp-t explains why the Buddha refers to Dhammika as brdhmana. This may be the only place in the Nikayas where the Buddha refers to a bhikkhu as a brahmin followed by his personal name.

1-361 Reading with Ce and Be pavattesi, as against Ee patesi, "felled/' also cited as a variant in Ce and Be. Mp glosses pavattesi with parivattesi. . . . .

1 3 6 2 Brahmalokasahavyatdya. An odd expression, which also occurs at • DN 1 9 . 5 9 , II 250,20. S v II 6 7 0 , 13-14 says: "'H e taught the path to disciples for companionship with the brahma world': that is, he explained the path to fellowship with Brahma in the brahma world" (5avakdnahca brahmalokasahabyatdya maggam desesi ti brahma! oke brahmuna sahabhavaya maggam kathesi). • .

1 3 6 3 JDitthisampannam. A person who is at least a stream-enterer.1 3 6 4 Brahmali called my attention to an entry in DOP (p. 7 4 4 ) for a

noun khanti2, meaning "hurt, injury," presumably derived from the verb khanati1, "hurts, injures, impairs." This word is not the Pali equivalent of Skt ksanti (DOP khanti1), "patience" or "acceptance." Mp glosses khanti here as "digging up one's own virtues" (attano gunakhananam), but DOP points out that the commentaries tend to conflate khanati', "injures," with khanati1, "digs up." The Skt equivalent of khanti2 may be kshati, from ksanoti, "hurts,

. injures, wounds"; see SED sv kshan .

1 3 6 5 Ito bahiddha. That is, those outside the Buddhist community.1 3 6 6 Ce na no dmasabrahmacarisu, Be na no samasabrahmacarisu, Ee na

no sabrahmacarisu. DOP sv ama3 has "in or of the same house; belonging to the same house" and cites dmasabrahmacdri(n) as meaning "a fellow religious student belonging to the same house or community/' However, it gives this, passage as the sole reference, and the term does not seem to occur elsewhere in the Nikayas. Mp (Ce) accepts the uniusual reading and says: Na no amasabrahmacdrlsu ti ettha amajano [Be: samajano] nama sakajano vuccati. Tasma na no sakesu samdnabrahmacarTsu cittani padutthani bhavissantt.ti ayamettha attho (" Toward our fellow monks of the same house: Here, it is one's own people that are called 'people of the same house/ Therefore the meaning here is: 'There should be no thoughts of hatred toward one's own fellow monks/"). The passage recurs at 7 :7 3 , but with the unaugmented sabrahmacarisu.I suspect that the augmented forms found in the Ce and Be versions of this sutta are the product of an ancient transmission error


that was accepted as authentic by the commentator. I therefore treat the text as reading simply sabrahmacarisu.

1367 This is Sona Kolivisa, declared by the Buddha foremost among those who arouse energy (see 1:205). His verses are at Th 632-44. Th 638-39 refer to the simile of the lute; Th 640—44 are identical with the verses at the end of this sutta. The story of Sona appears in an expanded version at Vin I 179—85, where it leads to the Buddha's granting permission to the monks to wear sandals.

1368 Reading with Ce and Ee: Viriyasamatam adhitthaha, indriyanam ca samatam pativijjha, tattha ca nimittam ganhdhi. Where Ce aad Eehave viriyasamatam, Be has viriyasamatham (but just below, indriyananca samatam). Mp (Ce) also reads viriyasamatham in the lemma. The explanation in Mp seems to support viriyasamatham.

Mp: "Resolve on evenness of energy : Resolve on serenity combined with energy (viriyasampayuttam samatham adhitthaha). The meaning is, 'Link energy with serenity.' Achieve evenness of the spiritual faculties: Keep to evenness, a balance of the spiritual faculties of faith, etc. When faith is linked with wisdom and wisdom with faith; when energy is linked with concentration and concentration with energy, then the balance of the faculties is maintained. But mindfulness is useful everywhere, so it should always be strong.. , Seize the object there: When such balance exists, the object can arise clearly, like the reflection of one's face in a mirror; and you should take up (ganhdhi) this object—bring forth (nibbattehi) the object of serenity, of insight, of the path, and of the fruit. Thus the Buddha explained the meditation subject to him, leading up to arahantship." '

Chinese parallels to this passage offer quite different readings of the Buddha's injunction, as follows: T I 612a28-29: "Therefore you should distinguish this time (could samatam have mutated into samayam?)j examine this mark, and do not be heedless" (®

0 T II 62ci7-i8*. "Therefore youshould practice by taking up [the object] in a balanced way; do not cling, do not be heedless, and do not grasp marks" (teUtiP:

• Mm ' K T O ); T II 612bi9-2o: "If you canstay in the middle, this is the superior practice" • litHiJ_hfr); T XXE 8 4 4 c i -2 is closest to the Pali: "You should balance your energy,, balance the faculties"

1369 In Pali: nekkhammddhimutto, pavivekadhimutto, abyctpajjhadhimutto, tanhakkhayadhimutto, upadanakkhayadhimutto, asammohadhimutto. Mp says that each expression signifies arahantship.

1370 Karaniyam attano asamanupassanto katassa vdpaticciyam. JMp glosses paticayam with- "growth by repeated activity" (punappunarn karanena vaddhim).


1371 Sllabbataparamasam ... sarato paccagacchanto. This expression normally refers to the extreme austerities of those who believe them to be the core of spiritual cultivation. See 3:78.

1372 All three editions abridge the last three items as is done here.1373 Vayanc' assanupassati. Mp: "He sees the arising and vanishing of

that mind" (tassa c'esa cittassa uppadampi vayampi passati).1374 The similes that follow are found among other places also at MN

97.29, II 193,1-19, and SN 35:87, IV 56,17-57,5.1375. This means that he passed away as a non-returner.1376 I follow.Be and Ee, in which the first, second, fourth, and fifth

benefits come from listening to the Dhamma at the proper time (kalena dhammassavane), the third and sixth from examining, the

. meaning at the proper time (kalena atth'upaparikkhaya). Ce combines the. two for the third and sixth items, which seems less satisfactory, because in these two situations the monk doesn't get to hear the Dhamma.

. 1377 Anuttare upadhisankhaye. Mp identifies this as nibbana. On the acquisitions'(upadhi), see p. 1621, note 219.

1378 Chalabhijatiyo. Purana Kassapa is one of the six teachers contem porary w ith the Buddha. This is the only place w here he is associated w ith the doctrine of the six classes, w hich are not m entioned elsew here in the Nikayas. In DN 2 .1 7 ,1 52,22-53,4, he is depicted as a p rop onen t of the doctrine of non-doing (akhiyavada), but at SN 46:56, V 126,26-30, the doctrine of non-causality (ahetukavada) is ascribed to him.

1379 Bhikkhu kantakavuttika. The exact intent is not clear, but the tone is pejorative. Mp says only that these are samanas.

1380 Nibbanam abhijayati. Mp: "Produces nibbana: that is, he attains nibbana, or he is born into the class of nibbana consisting in the plane of the noble ones" (nibbanam abhijayatlti nibbanam papunati, ariyabhumisafikhataya va nibbanajatiya jayati). This explanation is given because in strict doctrinal terms nibbana, being ajata and akata, "unborn" and "unm ade" is without birth or production.

1381 As at 3:13, 4:85, but here all three editions put nesadakule before venakule.

1382 In Pali: asava samvara pahalabba,' asava patisevana pahatabba, asava adhivasana pahatabba, asava parivajjana pahatabba, asava vinodana pahatabba, asava. bhavana pahatabba. These six, preceded by "taints to be abandoned by seeing" (asava dassana pahatabba), are treated in detail in the Sabbasava Sutta (MN 2), where the explanations are the same as those given here.

1383 This sentence is missing in Be, but it occurs in Ce and Ee and has parallels in the sections on the other methods of abandoning the taints. '


1384 His name means "dealer in firewood/' Mp says that he was so named because he earned his living by selling firewood.

1385 The three qualities he mentions are ascetic practices (dhutanga). These are contrasted below with non-ascetic monastic practices: living near a village, accepting invitations from laypeople to meals at their homes, and wearing robes prepared by householders.

1386 Mp says that some time later, five hundred bhikkhus who visited families returned to lay life. When he heard this he said, "What does that have to do with me?" and his faith did not vacillate. It was in anticipation of this that the Buddha said to him: "When you give gifts to the Sahgha, your mind will be confident." On the special merits of gifts to the Sangha, see MN 142.7—8, III 255-56.

1387 Abhidhammakatham kathenti. Mp explains this as "a talk involved with the Abhidhamma" (abhidhammamissakam katham), but I take abhidhammakatham here as a mere referential term. On this use of the expression, see p. 1733, note 1086.

1388 Katham opateti (as in Ce and Be; Ee has the aorist opatesi). Mp: "He interrupted their discussion and gave his own explanation" ( tesarn katham vicchinditva attano katham katheti).

1389 Gopasu. I translate following Mp: gavo ca ajika ca.1390 Sippisambuka. PED suggests "oyster" for sippi, but oysters

are marine animals. My rendering is intended to escape the difficulty.

1391 A nim ittam cetosamadhim. Mp: "All marks are all such marks as permanence and so forth. The markless mental concentration is the concentration of strong insight (balavavipassanasamadhim) . "

1392 Sarissati nekkhammassa. Mp: "He will remember the virtues of going forth."

1393 Mp explains that Citta returned to lay Life seven times and went forth seven times. The reason for his instability was that during the time of the Buddha Kassapa he had persuaded a bhikkhu to return to lay life. Therefore, even though he had the supporting conditions for arahantship, because of that kamma he had to move back and forth seven times between lay life and monastic life before attaining arahantship.

1394 Sn 1042. The brahmin student's name is Tissa Metteyya. On the Parayana, see p. 1639, note 367.

1395 M ajjhc manta na lippati. Mp glosses manta with pahfid, taking it to be a feminine noun. In this it follows Nidd II 1 0 ,12) which glosses manta as if it were a truncated feminine instrumental: majjhe mantayh na lippati. I think it more likely, however, that manta is the nominative of the agent noun mantar, "a thinker, a wise man." On this form, see Norman 2006b: 190-91.


1396 Mp explains: "The contact (phassa) at the first end is one individual existence (attabhava), which is produced by way of contact. The origin of contact (phassasamudaya), the second end, is the future existence, produced with the contact of the kamma done in this existence as its condition. The cessation of contact (phassanirodha) is nibbana. Nibbana is said to be in the middle because it cuts in half craving, the seamstress." In my opinion, it would make better sense to see phassanirodha here; not as nibbana, but as the ceasing of contact at the end of the first existence. Craving is then the seamstress because it ties the contact of the previ ous existence to the initial arising of contact at the start of the new existence.

1397 Mp: "W hat should be directly known (abhihneyyam) is the four noble truths; what should be fully understood (parihheyyam) is the pair of mundane truths (suffering arid its origin). In this very life, he makes an end of the suffering of the round; he terminates jit and'eradicates it."

1398 Mp: "Consciousness—both rebirth-consciousness and the other kinds— is said to be in the middle because it occurs as the condition for name and form,"

1399 Mp: "Kammic consciousness is in the middle; or here, because kamma is included by the mind-base among the internal bases, any kind of consciousness is in the middle; or else the javana consciousness is dependent on an internal base— for [it depends on] adverting in the mind-door—and so it is said to be in the middle."

1400 Mp: "Personal existence (sakkaya) is the round of existence with its three planes. The origin of personal existence is the truth of the origin; the cessation of personal existence is the truth of cessation." Again, I would interpret this as I did the first presentation: personal existence is the present existence; the origin of personal existence is the arising of the next existence; the cessation of personal existence is the ceasing of the present existence. And craving, by generating rebirth, sews the future existence to this present One.

1401 In a Chinese parallel to this sutta, SA 1164 (T II 310b20-311a2), the bhikkhus propose only five interpretations of the verse; (1 ) six internal bases, six external bases, and feeling; (2 ) the past, the future, and the present; (3) pleasure, pain, and neither pain nor pleasure; (4) existence, its origin, and feeling; (5) identity and its origin (the middle term is missing). When they inquire from the Buddha, he explains the verse in terms of contact, its origin, and feeling. The verse in the Chinese does not have a word corresponding to Pali manta.


1402 Here I follow the uddana verse of Be. The Ce version is not clear to me.

1403 As at 6:44, III 348,9 10. It seems that this is Ananda's way of simply confirming that the Buddha had said something without committing himself to an interpretation of the statement.

1404 Kathanhi nama yam maya ekamsena byakatam tattha dvejjha apajjissati. The Buddha's statement here belongs to his first way of answering a question, namely, by making a categorical assertion. On the four ways of answering a question, see 3:67, 4:42. -

1405 Valaggakotinittudanamattampi sukkadhammam . Mp: "An amount that could be seen on the tip of a hair; or an amount that could be poked with the tip of a hair."

1406 Ce and Ee have vibhajantassa, as against Be vibhajissami, which Ee notes as a variant from a Burmese manuscript. The Be reading seems a normalization, but since the C e/Ee reading leaves the sentence grammatically incomplete, I follow Be. The plural —nanani is in the text, and thus I use the plural "knowledges" even though it sounds odd in English.

1407 I read with Ce kusalamula, as against Be and Ee kusala.1408 A bhidose addharattam bhattakalasamaye.. DOP sv addha defines

addharattani as "midnight." On bhattakalasamaye, Mp says "the time for a meal in the king's court" (rajakuldnarn bhattakalasankhate samaye). Perhaps in the Buddha's time the royal court ended the day with a midnight meal.

1409 Nibbedhikapariyayam vo. bhikkhave dhammapariyayam dcsessami. Mp: "A penetrative exposition is one that penetrates and splits the mass of greed, [hatred, and delusion] that had not been penetrated and split before."

1410 The. text alternates between singular and plural forms of kamma. I have used the singular, which sounds more natural in English.

1411 Contrary to all three editions, I regard the first occurrence of sankapparago purisassa karno as either prose or a line of a familiar verse being quoted in the prose. The following verse will then be a normal verse of four lines rather than one of five lines. See SN 1:34,122, where the verse occurs with only four lines. Mp explains scinlcapparago as "lust arisen by way of intention" (sankappavasena uppannarago). Kamasahkappa is one of the three types of unwholesome thought, and it is clear from the context that this is what is meant. For further discussion, see CDB 366, note 72. The verse is not included in the Chinese parallel, MA 111.

1412 Mp explains this as the coexistent contact (sahajataphassa).1413 Mp: "One desiring celestial sensual pleasures, by fulfilling good

conduct, is reborn in the deva world [and acquires] an individual existence that is a consequence of merit. By engaging in


misconduct, one is reborn in the plane of misery [and acquires] an individual existence that is a consequence of demerit."

1414 Regarding this last phrase, Mp says that it is just the spiritual life of the path (brahmacariycisahkhato maggo va) that is called the cessation of sensual pleasures. It will be observed that each section follows the pattern of the four noble truths, with two additions: diversity (vemattata) and result (vipaka).

1415 Sdmisa. Mp: "Associated with the bait of the defilements" (kilesamisasampayutta).

1416 Voharavepakkam . . . sannam vadami. Mp: "Expression, consisting in talk, is the result of perception."

1417 Cetana 'ham bhikkhave kamirmm vadami. This should probably be understood to mean that volition is a necessary factor in creating kamma, not that volition on its own invariably and in all instances creates kamma. It can thus be seen as a counterfoil to the Jain position that any action, even an unintentional one, creates kamma. The Chinese parallel, MA 111, at T I 600a23-24, says: "How does one understand kamma? There are two kinds of kamma: intention and thfe kamma [created] .when one has

' intended" (Sfsj&ilg - B S i ■ ).L418. This statement should be understood in the sense that the results

of kamma are to be experienced in their respective realms.1419 See p. 1639, note 372, and p. 1666, note 547. The Chinese parallel,

MA 1 1 1 , has here the fourfold distinction of kamma found in 4:232—33. But MA 15 (at T I 437b26) speaks of only two kinds of results, in this life or in a later life, without a third alternative.

1420 This should probably be understood in the sense that, because contact is the condition for intention and kamma can be explained as intention, contact is therefore the condition for kamma.

1421 Ko ekapadam dvipadam janati imassa dukkhassa nirodhaya. Mp: "The meaning is: 'Who knows a mantra, a one-word or two-word mantra?'" The Chinese parallel at T1600bi7-i8 uses the character ^ (= ?£), meaning "m antra."

1422 It is strange that only six Tathagata's powers are mentioned here. Usually, ten Tathagata's powers are cited (identified as nanabalani, powers of knowledge). In AN the ten are in 1 0 :2 1 . They are also at MN 12.9—2 0 ,1 69—71, and analyzed at Vibh 335— 44 (Be §§809-31).

142.3 Some examples of the possible (thana) and the impossible (atthana) are at 1:268-95; MN 115.12-19, III 64-67; and Vibh 335-38 (Be §809).

1424 Thanaso hetuso. Mp explains possibility (thana) as condition (pac- caya). Following Vibh 338-39 (Be §810), it takes this to be knowledge of the conditions for kamma bringing a result in connection


with four factors that can either reinforce or impede its maturation: realm (gati, one's place of rebirth), acquisitions (upadhi, one's body and mind), time (Mia), and effort (payoga). The cause (hetu) is the kamma itself.

1425 The four jhanas are found throughout the Nikayas. The eight emancipations (vimokkha) are at 8 :6 6 . The three kinds of concentration (samadhi) are at 8:63: concentration with thought and examination, without thought but with examination only, and without thought and examination. The nine meditative attainments (samapatti) are the same as the nine progressive dwellings (anupubbavihara) at 9:32. The defilement (samkilesa) is a quality that leads to deterioration; the cleansing (vodana) is a quality that makes for distinction; and the emergence (vutthana), according to Vibh 342-43 (Be §828), is the cleansing and emergence itself; "Cleansing" here means that proficiency in the lower jhana is the foundation for the next higher jhana; "emergence itself" means coming out from the jhana.

1426 Ce and Be indicate, by the use of .ellipsis points, that the last three sections should be expanded in full, as in 6 :2 . To facilitate readability, I present these sections without showing the elision of stock phrases. V

1427 The Abhidhamma commentary, As 239,25-240,2 (Be §362), explains ruparaga as "desire and lust for form-[sphere] existence" (rupabhave chandarago) and arupardga as "desire and lust for formless-Jsphere] existence" (arupablmve chandarago). While the word "lust" may seem strong in relation to these refined realms of existence, I feel it is useful to render ruga consistently.

1428 Cittassa nimittam. Mp: "The object of the mind of concentration and insight, the aspect of concentration and insight" (samadhivipassanacittassa nimittam samadhivipassanakaram). Mp is apparently interpreting this via the two meanings of the word nimitta, as object and as "mark" or aspect.

1429 Tatra tatra. Lit., "there [and] there." Mp: "This or that state of distinction" (tasmim tasmim visese). Mp simply glosses ayata?ie with karane ("cause"), but see p. 1669, note 562. Gn the first four of the six factors, see 4:179.

1430 Mp: "Conceit (mana) is conceiving oneself [to be better] based on birth, etc. The inferiority complex (omana) is the conceit, 'I am inferior' (hino'ham asml ti mana). Arrogance (atimana) is the conceit of self-elevation. Self-overestimation (adhimana) is imagining oneself to have attained [what one has not really attained]. Obstinacy (thambha) is due to anger and conceit. Self-abasement (atinipata) is the conceit T am inferior' occurring in one who is actually inferior."


1431 Alokabahulo. Mp: ''He abounds in the light of knowledge" (fidndloknbah ulo).

1432 Mp: "The mind is to be suppressed (niggahetabbam) by concentration on an occasion of restlessness; it is to be exerted by energy at a time when it has fallen into sluggishness; it is to be encouraged (paggahetabbam) with concentration at a time when it is listless; and it is to be looked at (ajjhupekkhitabbam) with the equanimity enlightenment factor when it is proceding evenly." These aspects of mental development are discussed in detail at Vism 130-35, Ppn 4.51-64.

1433 See 3:22, 5:151—53, p. 1638, note 358; and p. 1739, note 1150.1434 Mp: "Obstruction by kamma (kammavaranata) occurs through the

five grave deeds with immediate result (see 6:87). Obstruction by defilement ( kilesavajranata) occurs through wrong view with fixed result (that is, a grave wrong view that denies the working

. of kamma). Obstruction by result (vipakavaranata) is an unwholesome resultant rebirth or a rootless wholesome resultant rebirth." These two types of rebirth consciousness lack the root of wisdom and thus one reborn through them is incapable of attaining the path. One reborn with a two-rooted rebirth consciousness, lacking the root of wisdom, is also incapable of attaining the path. On the role of rebirth consciousness, see CMA 179,194—95. The kind of desire (chanda) that is needed is wholesome desire, desire to do the good (kattukamyatachandam).

1435 I follow Be, which does not have pi here, as against Ce and Ee, which have pi. In the partly parallel 5:151-53, Ce and Ee do not have pi. It seems the sense requires that pi should be excluded; for it is when listening to the good Dhamma that one would expect a person to enter the path. The same applies to 6:87 and 6 :8 8 just below.

1436 Attham. rincati. Mp: "One discards the benefit of growth" (vaddhi- attham chaddeti). Mp explains attha here in an ethical sense, as good or benefit. However, since the word is used in connection with someone listening to the teaching, it seems more likely that its semantic sense— namely, "meaning"—is intended. Thus attha is the correct meaning of the exposition, while anattha is a false meaning resulting from misinterpretation.

1437 The word khanti, normally meaning "patience," is used in relation to contemplative practice to mean one's beliefs or convictions. I base the parenthetical addition here on Mp's gloss, sasanassa ananulomikaya, "not in conformity with the teaching."

1438 Ditthisampadam. Mp: "The path of stream-entry" (sotapatti- maggam). ,

1439 AnagamanTyam vatthum paccdgantum . Mp explains that he is


incapable of the five enm ities (that is, breach of the five precepts) and of adopting any of the sixty-two speculative views.

1440 Mp: "'A n eighth existence' means that he cannot take an eighth rebirth in the sense sphere."

1441 CeandBeanantariyamkammain;'Eeanantariya7nkainiiuim.Strangely, though this term commonly occurs in doctrinal expositions of Buddhism, a search for it in CST 4.0 turns up only one occurrence in the entire Sutta Pi taka, namely, this one. The expression also occurs in the Vinaya Pitaka, but only once, in the Devadatta story

. at Vin.II193 ,37. An anantariya kamma is understood to be a grave misdeed that in the. immediately following existence necessarily produces a rebirth in hell. The five acts that constitute this type of kamma are mentioned at 5:129, 6:87, and just below at 6:94.

1442 ito bahiddha dakkhineyyam gavesitiim. That is, incapable of seeking a person of noble attainment outside the Buddha's teaching.

1443 Annam sattharam uddisitum. That is, of looking to someone else apart from the Buddha as One's ultimate spiritual teacher.

1444. Sammatianiyamam okkamissati. Sammattaniyamam is obviously an abridgment of niyamam kusalesu dhammesu sammattam, on which see p. 1638/ note 358, and p. 1739, note 1150.

1445 Sabbasankharesu anodhim karitva aniccasannam upatthdpetum. Mp: " Unlimited: without setting a boundary thus: 'Only these conditioned phenomena, but no others, are impermanent.'"

1446 Ce and Ee have gacchanti, but the future meaning (originally conveyed by this form) seems intended here. Be has gacchissan tir perhaps a novel future form.

1447 I read with Be and Ee bhavissami, as against Ce bhavissati.1448 Sabbaloke atarnmayo bhavissami. Mp: "Identification (tammayo')

is craving and views; non-identification (atammayo) is their absence." .

1449 A composite six/m ade up of two triads.1450 Another composite six.1451 Pannasakatireka vagga. This is the general title Ce assigns to these

three additional chapters, which it then numbers 1, 2, and 3. Ee gives this the title Pannasasahgahito vaggo, "Chapter included with the Fifty" (?). Be does not assign a general title to the additional chapters, but numbers them 1 1 , 12, and 13 in succession to the earlier vaggas of this nipata.

1452 From this point on there are no uddana verses to rely on for sutta titles. I thus adopt the titles in Ce.

1453 It is often claimed that this series of suttas testifies to a large number of lay arahants during the Buddha's time. This, however, is a misunderstanding. For we find on this list Anathapindika, Parana (or Purana), and Isidatta, all of whom were reborn in the


Tusita heaven (see 6:44 and MN 143.16, III 262,i). We also find Ugga of Vesali, who is said (at 5:44) to have been reborn among the mind-made deities, and Hatthaka, who is said (at 3:127) to have been reborn in the Aviha heaven of the pure abodes. The terms used to describe these lay followers are descriptive of all noble ones from stream-enterers on up. They all have unwavering confidence (aveccappasada) in the Buddha, Dhamma, and Sangha, have "reached certainty about the Tathagata" (tathagate nitthangata), and are seers of nibbana, the deathless (amataddasa). See 10:63, where certainty about the Buddha is ascribed to disciples at levels lower than arahantship. The statement that these people have noble liberation (ariyena vimuttiya) is unusual, but Mp glosses it "by the liberation of the fruit of trainees" (sekha- phalavimuttiya). Quite a different formula is used to describe an arahant. In the Nikayas there are no recorded cases of laypeople who attained arahantship and then continued to lead the lay life. Those who do attain it entered upon, the homeless life soon after their attainment, like Yasa at Vin I 17,1-3.

1454 The total number of suttas in this repetition series is calculated by taking the ten modes of treatment (from "direct knowledge" to "relinquishment'"') in regard to the seventeen defilements (from lust to heedlessness); this gives 170. Since each mode of treatment is to be accomplished by developing one or another of the three sets of six, this gives a total of 510 suttas.

N otes to the Sevens

1455 Anavannattikamo. Lit., "desirous of not being looked down upon." Mp: "He desires to be well known" (abhinnatubhavakamo) . Thoughts about one's reputation (anavannattipatisamyutto vitakko) is a type of distracting thought that must be overcome to gain concentration; see 3:101,1 254,23.

1456 I follow Ce, which reads satam bhante sahassa.nam. Be and Ee have satam bhante satasahassanam, "a hundred [times] a hundred thousand." j

1457 Satta samyojanani. The familiar scheme of ten fetters occurs in AN only in 10:13.

1458 Anunayasamyojanam. An unusual listing among the fetters. Mp glosses it as the fetter of sensual lust (kamaragasamyojanam).

1459 Envy (issa) and miserliness (macchariya) are listed among the ten fetters of the Abhidhamma method. See Dhs 197 (Be §1118), CMA 269.

1460 Niranusayo is not in Be or Ee. Ee notes variant readings in manuscripts. But see SIsT IV 205,17, where Be has niranusayo, as against Ce and Ee pahmaraganusayo.

Notes to the Sevens 1773

1461 This is stated from the perspective of monastics thinking to approach families for alms.

1462 Mp: "They do not rise up from their seats in a humble manner but show disrespect/'

1463 The seven are explained in detail, at MN 70.14—21, I 477—79. In brief, the one liberated in both respects and the one liberated by wisdom are two kinds of arahants, distinguished by whether or not they possess the "peaceful formless emancipations transcending form." The body witness, the one attained to view, and the one liberated by faith are three kinds of trainees, who can range anywhere from stream-enterer to one on the path to arahantship; they have already been discussed at 3:21. The Dhamma follower and the faith follower are two types who have entered the path to stream-entry but have not yet realized the fruit; they are distinguished according to whether wisdom or faith is their dominant faculty. The process by which they enter the path is described at SN 25:1, III 225.

1464 Parangata thale titthati brahmano. Here, "brahmin" Is used as .a synonym for the arahant. See in this connection 4:5 §4 and SN 35:228,- IV 157,1?-20’

1465 At Pp 13 (Be §16) this person is called a samaslsi, lit., "a same- header." Mp explains that there are four kinds of samaslsi. (1) One who has been ill and attains the destruction of the taints at the same time that he recovers from the illness is called an "illness same-header" (rogasamaslsi). (2) One who has been afflicted with a severe painful feeling and attains the destruction of the taints at the same time that he overcomes'the pain is called a "feeling same-header" (vedanasamasist). (3) One who has been practicing insight in a particular posture and attains the destruction of

' the taints at the same time that he breaks the posture is called a "posture same-header" (iriyapathasamaslsl). (4) And one who attains the destruction of the taints at the same time that his life ends is called a "life same-header" (jivitasamasTsl). In this sutta, the "life same-header" is intended.

1466 Antaraparinibbayi. Lit., "one who attains nibbana in between (or along the way)/' Pp 16 (Be §36) defines this person as one who eliminates the five lower fetters, takes spontaneous birth, and then, either immediately after being reborn or (at the latest) before reaching the middle of the life span, generates the path for abandoning the five higher fetters. Similarly, Mp defines this type as a person who is reborn somewhere among the pure abodes (suddhavasesu) and then attains arahantship either at the time of rebirth, slightly afterward, or before reaching the middle of the life span. In spite of these authorized definitions, I believe there is textual evidence that the name of this type should be


understood to mean literally that he attains the destruction of the taints in betzoeen or along the way (an tar a), that is, between two lives, and then attains final nibbana without taking rebirth at all. See 4:131 and p. 1701, note 829 .1 give further arguments for this interpretation below in note 1536 on p. 1782.

1467 Upahaccaparinibbayi. Both Pp 17 (Be §37) and Mp define this type as one who eliminates the five lower fetters, takes spontaneous rebirth (in the pure abodes), and then reaches arahantship after passing the middle of the life span or, at the latest, at the time of death. Again, as I will maintain in relation to 7:55, there are suggestions in the Nikayas that this type is one who attains the destruction of the taints almost immediately after taking rebirth in the pure abodes. See p. 1782, note 1537.

1468 The difference between (5) and (6 ) is probably determined pri- marity on the basis of the amount of effort they must put forth to win the goal. Pp 17 (Be §§38-39) says merely that one generates the path without effort and the other as the result of. effort. In any case, on the commentarial interpretation these two become, not separate types of non-returners, but two modes in which the first two types (the antaraparinibbayi and the upahaccaparinibbayi) attain nibbana. Such an explanation would reduce the distinct types of non-returners to three. This would override the sequential and mutually exclusive nature of the five types, which is implied by the fivefold classification and strongly suggested by .the similes of 7:55.'

1469 See p. 1701, note 828.1470 By using ellipsis points, Ee incorporates 7:18 and 7:19 into 7:17,

and thus at this point its numbering falls two short of my own. My numbering fpllows Ce and Be in counting the expositions based on non-self and nibbana as distinct suttas.

1471 Whereas the contemplations of impermanence and suffering are directed toward all conditioned phenomena (sabbasankharesu) , the contemplation of non-self is directed toward all phenomena without qualification (sabbadhammesu).

1472 Niddasavatthuni. PED takes niddasa to be a wrong reading for nid- desa and explains the compound to mean "object of distinction, or praise." SED sv nirdasa gives "more than ten days old, happened more than ten days ago." The expression itself, however, has no necessary connection with days and could also be explained by taking ni to be a privative prefix and thus meaning "without ten." Thus as used here it might just as well mean "without ten years." Mp accepts the reading as given and offers an explanation, which I translate just below. It could be that the original meaning of the expression is irretrievably lost and in interpreting it we have


nothing to rely on but conjecture. There are no identified Chinese parallels to this sutta or to 7:42—43 below to serve as a check.

Here is Mp: "The question ['How is one tenless?'] is said to have arisen among the outside sectarians. For they call a Nigantha [a Jain ascetic] niddaso ("ten-less") who has died at the time he is ten years of age [dasavassakale; or: "at the time he has ten years' seniority" (as an ascetic)?]. For, it is said, he does not become ten years of age again. And not only doesn't he become ten years of age again, [he doesn't become] nine years of age or even one year of age. In this way, they call a Nigantha who is dead at the.age of twenty years, and so on, nibblso ('twenty-less'), nittimso ('thirty-less'), niccattaliso ('forty-less'), nippannaso ('fifty- less'). When Ananda was wandering in the .village, he heard this discussion and reported it to the Blessed One. The Blessed Orie said: 'This is not a designation for the sectarians, Ananda, but for the taint-destroyer [arahant] in my teaching.' For if the tain t-destr oyer attains final nibbana when, he is ten years of age [or: has ten years' seniority?], he does not become one. of ten 3 ears again. Not only one of ten j^ears, he doesn't become one of nine years... of a single year. Not only one of a single year, he doesn't become one of eleven months ... nor even one of a single moment. Why? Because he never again takes rebirth. The same method for one who is 'twenty-less' and so on. Thus the Blessed One begins this teaching to show the causes for becoming one who is 'ten-less.'"

1473 Icchavinaye tibbacchando hoti ayatinca icchavinaye avigatapemo. I here render iccha as "vain wishes" and chanda as "desire. " Mp glosses iccha with tanha, craving.

1474 This teaching is referred to at DN 16.1.5, II 75,23-31.1475 I add "the city" on the basis of Mp's gloss: "situated inside the

city" (antonagare thitani).1476 Mp: "When people neglect the righteous oblations, the deities do

not protect them, and even if they cannot create new suffering, they intensify arisen suffering, such as coughs and headaches, etc.; and in time of war, the people have no allies. But when people don't neglect the oblations, the deities protect them well, and even if they cannot create new happiness, they remove old illnesses; and when war breaks out, the people have allies."

1477 What follows is also in DN 16.1.1-5, II 72-76.1478 The text of 7:23-27 is at DN 16.1.6-10, II 76-80.1479 Mp: "As long as they do not come to a stop at some attainment,

such as purification of virtuous behavior, jhana, insight, stream- entry, and so forth, without having attained arahantship, only growth is to be expected for the bhikkhus."


1480 All these perceptions are explained at 10:60, with three additions.

1481 Reading with Ee na iti patisaficikkhati. Ce and Be omit na. Brahmali suggests "he is supposed to leave this work for the the ms [elders], who are expected to look after it."

1482 Ce attana voyogam apajjati; Ee attana vo yogam apajjati; Be attana tesu yogam apajjati. Again, I follow Brahmali's interpretation: "Since it is the task of these elders, they will have to take ultimate responsibility (and the blame or praise) no matter who carries it out. Thus he should leave it to them."

1483 Tattha ca pubbakaram karoti. See 5:175, 6:93. Mp: "He first gives to those following other creeds and only afterwards to bhikkhus."

1484 Be, but not Ce or Ee, has the following before the verses: "This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this."

1485 Ee joins this sutta and the next and mistakenly counts them as three, 28-30. Thus Ee's numbering, which had been two behind my own, now lags behind by one.

1486 An expanded parallel of 6:32.1487 An expanded parallel of 6:33.1488 An expanded parallel of 6:69, without the preliminary portion

of the latter.1489 An expanded parallel of 3:135.1490 Khinena natimannati. I translate on the supposition that khinena

is an adverb meaning "hurtfully, roughly" (see DOP sv khlna2). Mp, however, explains the line on the assumption that khinena means "in [time of] loss, when wealth has been exhausted": "W hen one's wealth is exhausted, he does not despise one because of one's loss. He does not think too highly of himself and look down on the other" (tassa bhoge khlne tena khayena tarn natimannati, tasmim omanam attani ca atimanam na karoti). On Mp's interpretation, though, I do not see how this factor would differ from the preceding one.

1491 Vatta. Mp says only "he is skilled in speech" (vacanakusalo). Since giving deep talks is listed as a separate item, here presumably the meaning is that he gives gooid advice.

1492 On the four analytical knowledges (patisambhida), see 4:172.1493 I translate the text exactly as it has come down, but it seems that

in the course of transmission a phrase dropped out suggesting that mental.sluggishness has arisen on a particular occasion. Mp thus provides the missing phrase, uppanne cetaso llnatte, "when mental sluggishness has arisen."

1494 Mp connects internal constriction with dullness and drowsiness, and external distraction with attraction toward the five objects of sensual pleasure. See in this connection SN 51:20, 279,28-280,4.


1495 At 4:41 §3, this is called "the development of concentration that leads to mindfulness and clear comprehension." Mp: "Feeling, etc., are the roots of mental proliferation (papanca). For feeling is the root of craving, which arises in relation to pleasure. Perception is the root of views, which arise toward an unclear object. And thought is the root of conceit, which arises through the thought, T am.'"

1496 Mp explains "mark" (nimitta) here as cause (Icarana).1497 Ee prints this as a continuation of the preceding sutta, but Ce

and Be, which.I follow, treat it as distinct. My numbering again exceeds that of Ee by two.

1498 Though the text-here uses the present tense pajanati, I construe . this as the historical present, referring to the time before Sariputta attained arahantship. As an arahant he would no longer have been prone to mental sluggishness, internal constriction, or external distraction.

1499 Six of these skills, excluding the first, are mentioned at 6:24.1500 Again, Ee prints this as a continuation of the preceding Sutta,

but Ce and Be consider it distinct. Since I follow Ce and Be/my numbering now exceeds Ee by three.

1501 See 7:20.1502 Vinnanatthitiyo. The word is used here in a different sense than

at SN 22:54, III 54,26, where the four vinnanatthitiyo are the four aggregates functioning as the supports for vinnana. In the present sutta they are planes of rebirth. Mp calls them "grounds for the rebirth consciousness" (patisandhivinnanassa thanani). The original meaning of the seven, as described here, is probably lost. Mp explains them against the background of the Abhidhamma distinction among types of rebirth consciousness, for which see CMA 179-30, 210-19.

1503 Mp: "Human, beings are different in body (nanattakaya) because there are no two people whose bodies are exactly alike. They are different in perception (nanattasannino) because in some cases their rebirth perception (patisandhisafina) has three roots, in others two roots, and in still others it is rootless. The devas mentioned are the six sense-sphere devas. The beings in the lower world are certain yakkhas and spirits outside the plane of misery."

1504 Mp: "These are the devas of Brahma's assembly, Brahma's ministers, and the great brahmas. Their bodies are different in pervasion according to their respective level, but their perception is the same because they all have the perception pertaining to the first jhana. The beings in the four planes of misery also belong to this group. Their bodies are different, but the}' all have a [rebirth] perception that is a rootless unwholesome resultant."


1505 Mp takes "the devas of streaming radiance" (deva abhassara) to represent all three classes of devas pertaining to the second jhana: those of limited radiance, measureless radiance, and streaming radiance. In each plane, their bodies are identical in that they all have the same pervasion (ekavippharo va), but their perception is different in that some are without thought but retain examination (avitakka-vicaramatta), while others are without thought and examination (avitakka-avicara)..

1506 Mp; "The devas of refulgent glory (subhakinha) are identical in body, and also identical in perception because they all have the perception pertaining to the fourth jhana (in the Abhidhamma. scheme of five jhanas). The devas of great fruit (who are reborn through the fifth jhana of the fivefold scheme) fall under the . fourth station of consciousness. The non-percipient beings do not have consciousness and thus are not included."

1507 The non-percipient devas and the devas of the base of neither- perception-nor-non-perception are included among the nine abodes of beings (see 9:24) but not among the stations of consciousness. . .

1508 Ariyo sammasamadhi sa-upaniso itipi saparikkharo itipi. The "supports" (upanisa) and "accessories" (parikkhara) are the other seven path factors. See too MN 117, III 7 1 ,22.

1509 The meanings of these seven fires will be explained in the following sutta.

1510 Mp says that thuna is the sacrificial post itself: yupasankhatam thunam.

1511 Ge and Be atohayam (Ee ato 'yam), brahmana, ahuto sambhuto. Mp glosses: atohayan ti ato hi matapitito ayatn ahuto ii agato. There seems to be a word play here between ahuta as representing abhuta, "originated," and as past participle of ajuhati, "offered, sacrificed." See DOP sv ahuta! and ahuta2.

1512 Appatikulyata santhati. Lit., "[if] non-revulsion becomes settled."

1513 Natthimepubbenaparamviseso.Ibasettdsrenderingofpubbenaparam vist'sa on Mp: "There is no distinction between the earlier time when I had not developed it and the later time when I developed it" (natthi mayham pubbena abhavitakalena saddhim aparam bhavitakale viseso). In other contexts; pubbenaparam visesa means the successive stages of excellence reached by mental development, but that explanation does not work here.

1514 Mp connects "I-making" (ahankara) with views, "mine-making" (mamankara) with craving, and conceit with the ninefold conceit (navavidhamana): that is, considering oneself superior, equal, or inferior, eacKin relation to one who is actually superior, equal,


or inferior. "Transcended discrimination" (vidhasamatikkanta) means having overcome the threefold conceit of being superior, equal, or inferior.

1515 Mp: "It is said that he thought: 'In the sj'stem of the brahmins, one lives the celibate life for forty-eight years studying the Vedas. But the ascetic Gotama, living at home, enjoys himself with the three kinds of dancing girls in three mansions. So what now will he say?' Thus he asks with reference to this. Then the Blessed One, as if gaining control of a black snake with a mantra or as if stepping on an enemy's neck with his foot, roars his lion's roar. He shows that even during his six years of striving, a time when he still had defilements, not even a thought arose in him with regard to the pleasure of rulership or the dancing girls in his mansions."

1516 Sam.yogavisamyogam dhammapariyayam. The title might also have been rendered "connection and disconnection."

1517 In Pali: itthikuitam , itthalcappam, itthiyidham , itthicchandam , itthissaram, itthalankaram. Apparently it is these seven terms, and their masculine, counterparts (with purisa in place of itthi), that explain the inclusion of this sutta in the Sevens. I translate on the basis of the glosses offered by Mp.

1518 These are the ancient brahmin rishis who were supposedly the composers of the Vedic hymns. They are mentioned in this capacity at 5:192, III 224,5-6, and 229,28-230,1, and at D N 1238,21-23, and MN II 169,29 3i.

1519 The three editions have slightly different readings. I follow Ce cittalankaram cittaparikkharanti. Neither Be nor Ee have the quotation marker ti. Mp: "It is an ornament, an accessory, of the mind pertaining to serenity and insight" (samathaznpassanacit tassa).

1520 At 2:133 and 4:177 §4 she is held up as a model for the Buddha's female lay followers. She is probably identical with Uttara Nandamata, declared at 1:262 to be the foremost of meditators among female lay followers.

1521 Atitheyya: the traditional gift given to a guest as a token of hospitality.

1522 A comment is called for about the expression acchariyam cibbhutam. Though often rendered "wonderful and marvelous," the phrase is not always intended to express appreciation but to suggest, rather, astonishment and amazement. Of course, the boundarj' line between the two senses is porous, as can be seen from the way the English words "wonderful" and "m arvelous," which now have an appreciative sense, evolved from words connected with astonishment.

1523 Be and Ee read sallapissasi ti. Ce sallapissati ti, in the third person, may be an editorial error.


1524 Be and Ee read vadhe vcl vajjhamane va, Ce baddhe va vajjhamane va. The Sinhala translation in Ce mirrors the inconsistency of its Pali text. I suggest reading, contrary to all three editions, baddhe va bajjhamane va. In this way the three pairs of phrases represent a sequence of arrest, imprisonment, and execution.

1525 Cittassa annathattam. The expression recurs just below. My rendering is intended to fit both cases. In the present case a spiritually undeveloped woman would normally be distraught, in the case below she would be frightened.

1526 Yatra hi nama cittuppadampi parisodhessasi. Lit., "that you will purify even the arising of mind."

1527 Yakkhayonim. Mp: "The spirit realm is the state of an earth-bound deity (bhummadevatabhavam)." Yoni is here used in the sense of "realm," and thus the expression yakkhayoni does not imply that yakkhas are bom from the womb.

1528 This establishes her status as a non-returner, who has abandoned the five lower fetters but not the five higher fetters.

1529 The undeclared points (abyakatavatthuni) are ten matters that the Buddha has not addressed: whether or not the world is eternal, whether the world is finite or infinite, whether the life-principle is the same as the body or different from the body, and the four alternatives concerning the after-death status of the Tathagata.

1530 Na chambhati, na kampati, na vedhati, na santasam apajjati abyakatavatthusu. Ce also has na calati, not in Be or Ee.

1531 Mp glosses purisagatiyo with purisassa nanagatiyo, "a person's movement of knowledge." However, the sutta appears to be concerned principally with their destination (gati) after death. The Chinese parallel, MA 6 (T1427ai3-c24), renders the title of its Indian original (corresponding to satta purisagatiyo) as t # APfrtt 7£M, meaning "seven places where good persons are reborn."

1532 No c'assa no ca me siya, na bhavissati na me bhavissati. This cryptic formula occurs in the Nikayas in two versions. One is ascribed to the annihilationists; the other is the Buddha's adaptation of it. The annihilationist version reads: no c' assam no ca me siya, na bhavissami na me bhavissati, "I may not be, and it might not be mine. I will not be, and it will not be mine." Since the two differ only with respect to two verbs— no c'assam vs. no c'assa, and na bhavissami vs. na bhavissati— the various recensions sometimes confuse them. From the commentarial glosses, it appears that the confusion had already set in before the age of the commentaries. Readings also differ among different editions of the same text. Generally I prefer the readings in Ce.

This formula is explicitly identified as an annihilationist view (ucchedaditthi) at SN 22:81, III 99,4-6. In AN, at 10:29 §8,


V 63,28-64,2, it is said to be the foremost of outside speculative views (etadaggam bahirakanam ditthigatanam). The Buddha transformed this formula into a theme for contemplation conformable to his own teaching by replacing the first-person verbs with their third-person counterparts. This change shifts the stress from the view of self implicit in the annihilationist version ("I will be annihilated") to an impersonal perspective that harmonizes with the anatta doctrine. In some texts, for example at SN 22:55, III 55-58, practicing on the basis of the formula is said to culminate in the destruction of the five lower fetters, that is, in the stage of a non-returner. Sometimes, as in the present sutta, the formula includes a trailer (see below), contemplation of which is said to lead to equanimity. Practice guided by the full formula leads to one of the five levels of non-returner or to arahantship.

In the Nikayas the precise meaning of the formula is never made explicit, which suggests that it may have served as an open guide to contemplation to be filled in by the meditator through personal intuition. The commentaries, including Mp, take the truncated particle c' to represent ce, "if," and interpret the two parts of the formula as conditionals. I translate here from Mp (in conformity with its own interpretation): “If it had not been: If, in the past, there had been no kamma producing individual existence; it would not be mine: now I would have no individual existence. There will not be: Now there will be no kamma producing a future individual existence for me; there will not be mine: in the future there will be no individual existence for me."

I dissent from the commentaries on the meaning of c’, which I take to represent ca = "and." The syntax of the phrase as a whole requires this. Skt parallels actually contain ca (for instance, Udanavarga 15:4, parallel to Ud 78 ,1-3, has: no ca syan no ca me sya[n]; and MA 6 contains the character 'J'l- (= "and") in the appropriate places of the formula. As I interpret the meaning, the first "it" refers to the personal five aggregates, the second to the world apprehended through the aggregates. For the worldling this dyad is misconstrued as a duality of self and world; for the noble disciple it is simply the duality of internal and external phenomena. On this basis I would interpret the formula thus: "The five aggregates can be terminated, and the world presented by them can be terminated. I will so strive that the five aggregates will be terminated, (and thus) the world presented by them will be terminated."

The trailer reads in Pali: yadatthi yam bhutam tam pajahaml ti upekkham patilabhati. Following Mp, I understand "what exists, what has come to be" {yadatthi yam bhutam) as the presently

1782 The A n g u t t a r a N ik a y a .

existing five aggregates. These have come to be through the craving of previous lives and are being abandoned by the abandonment of the cause for their re-arising in a future life, nam ely, craving or desire-and-lust.

1533 Atth'uttarim padam santam sammappannaya passati. Mp: "H e sees with path w isdom together with insight, 'There is a higher peaceful state, nibbana.'"

1534 It is the continued presence of these three defilements that distinguishes the non-returner from the arahant, who has eliminated them.

1535 In accordance w ith the usual Theravada corrimentariailposition> Mp explains the antaraparinibbayi as one who attains nibbana—- the com plete extinction of defilements— from the time im m ediately following rebirth up to the middle of the life span. This position seems contradicted by the similes to follow'

1536 The similes illustrate three types of antaraparinibbayi, "attainers of nibbana iri the interval." Although arguments based on sim iles are not alw ays reliable, the three similes suggest that the "attainer of nibbana in the interval" attains nibbana before actually taking rebirth. Just as the three chips are extinguished after flying off from the red-hot bowl but before hitting the ground, so (on m y interpretation) these three types attain final nibbana respectively either right after entering the intermediate state, or during this state, o r shortly before rebirth would take place. In this case, they im m ediately enter the nibbana element w ithout residue (anupadisesanibbanadhatu).

1537 Mp interprets this person as one who attains nibbana between the midpoint of the life span and its end. However, the word upahacca, "having struck, having hit," and the simile of the chip that goes out on hitting the ground, suggest that this type is one who attains nibbana alm ost im m ediately after rebirth.

1538 W hereas the standard Theravada commentarial interpretation takes the next tw o types— one who attains nibbana without exertion (asankharaparinibbayi) and one who attains nibbana through exertion (sasankharaparinibbayl)— to be two alternative w ays by which the antaraparinibbayi and bpahaccaparinibbfiyt attain the goal, the similes of the chip suggest, unambiguously, that the five types (or seven, counting separately the three subdivisions of the first) are distinct, form ing a series from the sharper to the more sluggish. Thus if, as Mp alleges, the upahaccaparinibbayl were one who attains nibbana between the midpoint of the life span and its end, there would be no scope for the other two types, those who attain nibbana w ithout exertion and those who attain nibbana through exertion.

N o t e s t o t h e S e v e n s 1783

1539 See p. 1701, note 828.1540 Anupadisesa $uvimutta. Mp says that this refers to the five hun

dred bhikkhunls of M ahapaiapati's retinue, who have been liberated w ithout leaving any residue of clinging (upadanasesam atthapetva). The discussion to follow in the sutta makes it clear that anupadisesa here m eans that they have eliminated all defilements w ithout residue, not that they have attained the nibbana element w ithout residue (anupadisesanibbanadhatu).

1541 Of the seven types m entioned in §§1-7 , the first two, being arahants, have no residue of defilements; the other five, being trainees, have a residue of defilements.

1542 In the norm al sevenfold, classification of noble persons^ the seventh person is the faith follower (sciddhanusan). Here, how ever, the seventh place is taken by the nnimittavihari, "one who dwells in the m arkless." M p says that the Buddha is actually describing the faith follow er as one who practices strong insight (balava- vipassakavasena) . It explains that "all m arks" are all marks of permanence and.so forth, and the rnarkless mental concentration (animittam cetosamadhim) as the concentration of strong insight (balavavipassanasamadhim). Possibly Mp is attempting to rationalize a textual discrepancy, which might be indicative of a different understanding of the seventh noble person.

1543 This is an expanded parallel of 5:34, enlarged by partly incorporating the contents of 5:38.

1544 Mp: "They arouse com passion with the thought: 'Whom should we help today? W hose gift should .we receive or to whom should we teach the D h am m a?"'

1545 This is a "com posite seven ," arrived at by combining a tetrad and a triad neither of w hich appears in AN as the theme of an independent sutta. The first tetrad, however, echoes 5:100.

1546 I read with Be and Ee tava savaka, as against Ce tathagatasavaka..1547 An expanded parallel of 5:201, 6:40.1548 Pacalayamano nisinno hoti. Just below, Mp glosses the Buddha's

question,. "Pacalayasi no?" with "Niddayasi nu" ("Are you falling asleep?"). M p: "W hile depending on the village for alm s, M oggallana had been practicing meditation in the grove. For seven days he had energetically practiced walking meditation and the effort fatigued him. Thus he was dozing off [in the seat] at the end of the w alk w ay."

1549 The follow ing exch an g e is also at M N 3 7 .2 -3 , 1 2 5 1 -5 2 , but with Sakka as the in q u irer. M p explains the passage thus: "Nothing (lit., not all things) is worth holding to (sabbe dhamma nalam abhinivesaya): here, 'all things' (sabbe dhamma) are the five aggregates, the tw elve sense bases, and the eighteen elements. These

1784 The A h g u t t a r a N i k a y a

are not worth holding to by w ay of craving and views. W hy not? Because they do not exist in the w ay they are held to. They are held to be perm anent, pleasurable, and self, but they turn out to be im perm anent, suffering, and non-self. Therefore they are not worth holding to. One directly knows them by the full understanding of the know n (nataparinndya abhijdndti) as im perm anent, suffering, and non-self. O n e fully understands them in the sam e

. way by the full understanding of scrutinization (tiranaparinnaya parijanati)." The "all things" in m y translation from Mp relates to the "nothing" of the sutta, since the Pali phrase of the sutta is a negation of sabbe dhamma ("n ot all things"). On the three kinds of full understanding (parinna), s ee Vism 606,18-607,23, Ppn

■ 20.3-6. .1550 Ee does not count this as a separate sutta, though it encloses the

whole sutta in brackets. The uddana verse in Ee does not include a mnemonic for this sutta^ which m ay explain the error. Ce uses

' , m u.punna as the m nem onic; Be has mettd and titles it "M etta-sutta."

1551 On the evolution of a new world system after a period of dissolution, see DN 1.2.2-^£, 1 17,24—18,4.

1552 Ce has in brackets sattakkhattum, "seven times," not in Be or Ee. The addition m ay have been intended to make the prose m atch the verse.

1553 This is a stock description of a wheel-turning monarch. On the seven gems, see M N 129.34—41, III 172—76.

1554 Ee has Jambusandassa, C e JambudXpassa (perhaps a normalization), Be Jambumandassa. Jambusandassa is at Sn 552 = Th 8 2 2 .1, use the familiar nam e Jam budlpa, the "Rose-Apple Island," the greater Indian subcontinent.

1555 I read with Ce and Ee asahasena dhammena, as against Be asahasena kammena.

1556 Ce pathavyo [Ee pathabyo] yena vuccati. Be is less satisfactory: pathabyo me na vipajjati.

1557 I read with Ce and Ee homi here and in the first line of the next verse. Be has hoti in both places. .

1558 The verse is also in 4:21.1559 Vadhadandatajjita. M p: "W h en her husband grabs a rod and

threatens her w ith m u rd er, saying: TT1 kill you '" (dandakam gahetva vadhena tajjita, "ghatessami nan" ti vutta).

1560 There is a Chinese parallel, M A 129, at T I 617bi9-618bi6.1561 Atho attham gahetvdna, anattham adhipajjati. So all three editions,

but an older Sri Lankan edition has adhigacchati and a Siamese edition pat ipajjat i. All three will work, but with different nuances. The line obviously represents the second danger of anger in the


prose portion. Mp says "having obtained something profitable, he thinks 'I have gotten what is harmful"' (vuddhim gahetva . . . anattho me gahito ti sallakkheti). The Chinese counterpart at 6 l 8ai2 has WMWrXffl, J, "when he should have obtained greatwealth, on the contrary he gets what is harmful."

1562 All three editions have vadham katvana, "having slain," which I follow, but there is a variant, vanam katvana, "having w ounded." Mp seems to supports vadham with its gloss, “he commits the act of taking life" (panatipatakammam katva). The Chinese at 618ais has only "the angry person does a bodily or verbaldeed."

1563 The verse presents several difficulties. Pada a reads dummankuyam padasseti. H ardy, in his Preface to. AN Vol. V (pp. v-vi), states that " dummahku signifies one who is staggering in a disagreeable, censurable, and scandalous manner, because he is not ashamed at his behavior, or the like." Mp glosses the word with

. dubbannamukhatam, "an ugly facial expression," which the Chi- nese (at 6 18 a2i) approxim ates with The verb in pada c,patayati, is unclear. Mp glosses with nibbattati, "is produced," which is not sufficiently precise. PED offers "to be spread out" (perhaps from *sphatayati; see SED sv sphat), which I adopt! The Chinese "from this is produced hostile envy," m ay bebased on a different w ord in its Indie original, perhaps sprhayati (see SED sv sprh), which could have arisen from a corruption of something related to *sphdtayati:

1564 Reading with Ce and Be yathatatham, as against Ee yathakatham.1565 Mp identifies "b ra h m in " here as -an arahant (khinasava-

brahmanam).1566 Honti kuddho puthuttanam. I render this following Mp's gloss of

puthuttanam with puthu nanakaranehi attanam.1567 Bhunahaccani kammani. The com m entaries consistently gloss

bhunahata sim ply as hatavuddhi, "one who destroys grow th." SED, sv bhruna, lists bhrunahati as the killing of an embryo, and bhrunahatya as the killing of a learned brahmin.

1568 Reading with Ce ekam etam akusalam, as against Be yathd metam akusalam and Ee ekam. ekam akusalam. I take "this one unwholesome [quality]" to be anger.

1569 Reading with Ce vltamoha, as against Be and Ee vitalobha, "w ithout greed."

1570 Reading with Ce and Be parinibbanti, as against Ee parinibbimsu. A variant parinibbissatha yields a second-person plural utterance: "taintless, you will attain nibbana."

1571 An expanded parallel of 5:24, 6:50.1572 Be and Ee open with evam me sutam.


1573 The yojana is between seven and nine miles in length.1574 Annatra ditthapadehi. Mp: "W ho will believe this, except the noble

disciples, stream-enterers w ho Have seen the truth?" The truth, or state (pada), seen by the stream -enterer is nibbana, the cessation of suffering.

1575 Ko manta ko saddhata. Mp (Ce) glosses: "W ho is able to discuss this for the sake of generating faith in this, or who has faith in this?" (ko tassa saddhapanatthaya mantetum samattho, ko va tassa saddhata). Saddhata is nominative singular of the agent noun saddhatar. So manta, which is parallel to it, must.be an agent noun from mantar, " a thinker/- T he Chinese parallel, M A 8, has nothing corresponding, to Pali manta. I translate from T I 429b7-ii: "I now tell you, Sineru,. the king of m ountains, will collapse and be destroyed. W ho can believe this, but those w ho have seen the truth? I now tell you, the waters of the great oceans will dry up and evaporate' W ho can believe this, but those w ho have seen the truth? I now tell you, the great earth will entirely burn up and be destroyed by fire. W ho can believe this, but those w ho have seen the truth?"

1576 He is also mentioned at 6:54, in 371,16-27.1577 W ith this begins the six planes of sense-sphere heavens, from the

highest down to the lowest.1578 The Buddha relates this of him self w ith reference to his own past

lives at 7:62.1579 As at 4:1, including the verses.1580. Salakanceva jevanikanca. M p: "Salaka are w eapons that can be

released (nissaggiya), such as arrow s and spears; jevanika are the other types of weapons, such as one-edge sw ords." SED sv salyaka, gives "arrow , dart, sp ear." PED defines jevanika as " a kind of (missile) w eapon," but missiles, according to Mp, are to be included under salaka.

1581 M y renderings of these term s, som etim es obscure in the original, are partly based on the explanations given in M p. Here are the explanations I follow for the term s that are not self-evident: Celaka ("standard-bearers"): those w ho, in the fighting, go in front carrying the standards of victory . Calaka ("cam p m arshals"): those who organize the1 m ilitary array thus: "L et this be the king's place, this is the place for the chief minister," etc. Pindadayika ("food serv ers/' lit., "lu m p -givers"): forceful great warriors. It is said that they enter the opponents' arm y and fly about cutting them up as if into lum ps (pindapindamiva); having risen up, they come out; or else it is those who take food and drink to the w arriors in the m idst of the battle. [I have translated based on this second derivation, w hich seems more plausible.] Pakkhandhino ("front-line com m and oes") are those who ask: "W hose head or w eapon shall w e bring?" and when told,


"H is!" they leap (pakkhandanti) into the m idst of battle and bring it. M.ahanaga ("great-bull w arriors") are warriors who cannot be turned back even when elephants, etc., are coming straight at them. Sura ("attack-soldiers") are one type of hero, who can cross the ocean even while w earing a coat of mail or carrying armor. Cammayodhino ("shield-bearing soldiers") are those who wear a coat of leather mail, or w ho carry a leather shield as protection against arrows. Dasakaputta ("dom estic-slave soldiers"): deeply affectionate domestic-slave soldiers. Mp explains ugga rajaputta as "royal sons experienced iri battle w ho have risen higher and higher" (uggatuggata sangamavacara rajaputta). Mp thus derives

. the word from uggata, but SED says the ugra were "a mixed tribe (from a Kshatriya father and a Sudra m other)." The word, according to SED, means "pow erful, violent, mighty . . . cruel, fierce."

1582 Aparitassaya. Lit., "for non-agitation."1583 Tilam uggam asaparannam . M p resolves, thus:, tilamuggamasa ca

sesdparannaflca. Following Mp, I take aparanna as a general term of which tila; m ugga, and masa are instances. Hence I. render aparanna simply as "foodstuffs." See Sp IV 784,31-33: "By aparanna is meant green gram, beans, sesam e, kulattha pulse, bitter gourd, pumpkin, and so forth" (muggamasatilakulatthalabukumbhandadi- bhedanca aparannam adhippetam).

1584 I would correct Ce dham m ehi here to saddhammehi (as in Be and Ee). The Sinhala translation supports this with its rendering sapta

. saddharmayen.1585 Dvayena puggala vidita honti. H ere a m inor group of seven pairs

is nested within the larger group of seven qualities, so that the discourse includes tw o sets of seven.

1586 DPPN explains that the parieehattaka is a tree growing in the N andana Grove in the T avatim sa heaven. It is a hundred leagues in circumference and at its foot is Sakka's stone seat. The parieehattaka is said to be one of seven trees that last throughout the eon. (I am grateful to Dr. Julie Plum m er of the Department of Plant Biology, University of W estern Australia, for providing precise botanical terms for the different stages of floral development referred to in this sutta.)

1587 Na cirass 'eva dani jalakajdto bhavissati. M p: "The occasion when the tree gives birth to webs of leaves and flower, which come forth together."

1588 Na cirass eva dani kharakajato bhavissati. Mp: "The occasion when it becomes possessed of a web of leaves and of flowers well divided and growing separately."

1589 Ce and Ee: kudumalakajato; Be: kutumalakajato. Mp: "It starts to bud."


1590 Ce and Ee: kokasakajcito; Be: korakajato. Mp: "It acquires flowers that have not yet blossomed, with closed mouths and large bellies/'

1591 Ce: sabbapaliphullo; Be and Ee: sabbaphdliphullo. Mp: "It has flowered fully in all respects."

1592 The simile does not m erely com pare the noble disciple to a coral tree at its different stages but uses the name of the stage to describe the noble disciple's development. He is "a noble disciple at [such and such stage] like the Tavatim sa devas' paricchattaka coral tree." Ee omits the va after devanam , though it acknowledges this as a variant reading.

1593 In a similar way, the cry of the deities, ascending through the celestial realms, occurs at the conclusion of the Buddha's first discourse. See SN 56:11, V 423,17-24,4.

1594 With Be and Ee> I read parisuddhasankhatatara, as. against Ce parisuddhasankhatatara. Mp glosses "th ey will be purified and stainless to an.even greater degree" (bhiyyosomattaya parisuddha bhavissanti nimmala), which I don't think quite captures the meaning of -sankhatatara. The word can m ean "known as, appearing to be, declared to be," and this-is the sense that seems relevant here.

1595 This sutta is a part-parallel of SN 22:101, III 152-55.1596 I read with Ee udaram, as against Ce and Be uram, "chest."1597 See SN 12:22,1129,16-21.1598 Mp, commenting on 1:53, discusses this, passage more fully as

follows: "Those bhikkhus who vom ited hot blood had committed parajika offenses. Those who returned to lay life had been going around violating the lesser and minor training rules. And those who attained arahantship had purified their behavior. The Teacher's discourse was fruitful for all three. [Question:] Granted it was fruitful for those who attained arahantship, how was it fruitful for the others? [Reply:] Because if they had not heard this discourse, [the first kind] would have become heedless and would not have been able to abandon their condition. Their evil behavior would have increased and dragged them down to the realms of misery. But w hen they heard this discourse, they were filled with a sense of urgency. Having abandoned their condition, some became sam aneras (novices), fulfilled the ten precepts, applied themselves to careful attention, and became stream-enterers, once-returners, or non-returners, while some w ere reborn in the deva world. Thus it was fruitful even for those who had committed parajikas. If the others had not heard this discourse, as time went on, they would have gradually committed sanghadisesas and parajikas. They would have been reborn in


the realms of misery and experienced great suffering. But having heard it, thinking that they could not fulfill the practice all their lives, they gave up the training and returned to lay life. They became settled in the three refuges, observed the five precepts, fulfilled the duty of a lay follow er, and becam e stream-enterers, once-returners, or non-returners, while som e were reborn in the deva world. Thus the discourse w as fruitful for them, too."A s at 6:54, where, how ever, the chain of past teachers ends at Jotipala. See too 7:66, w here Sunetta alone is mentioned.I read with Be and Ee yatha 'mam sabrahmacarlsu, as against Ce yatha amham sabrahmacarlsu. Ce has yatha 'mam in the parallel at 6:54. See too pp. 1762-63 , notes 1364-66 .The text uses ratti, "n igh t" as the reckoning for a twenty-four- hour period, as is com m on in Buddhist canonical literature. Reading with Ce and Ee kupito, as against Be kapimiddho, "monkey sleep."

. I follow Ce and Be, which read rat tipi sankhata, divapi safikhata. .

1604. Sp IV 790,12-20: "In detail m eans together with both Vibhangas. Well transmitted means transm itted well. To show how they have been 'well transm itted/ it is said, 'well analyzed' and so forth. Well analyzed means that each term is analyzed without confusion or fault. Well mastered m eans m ade familiar, coming up in recitation. Well determined in terms of rule means determined well in terms of the rule to be cited from the Khandhakas and Parivara; well determined in terms of detailed explication means Well determined, flaw less, w ithout error in w ording through the completeness of w ords and term s." (Tattha vittharena ti ubhatovibhahgena saddhim. S v a ga ta n i ti sutthu agatani. Yatha agatani pana svagatani honti, tam dassetum " suvibhattanl" ti adi vuttam. Tattha suvibhattanl ti sutthu vibhattani padapaccabhattha- sankaradosavirahitani. S u p p a v a ttln l ti pagunani vacuggatani. Suvinicchitani suttaso ti khandhakaparivarato aharitabbasuttavasena sutthu vinicchitani. A n u b y a n ja n a so ti akkharapadaparipuriya ca suvinicchitani akhandani aviparltakkharani.)

1605 I follow Be in reading sim ply vinayadharo rather than bhikkhu vinayadharo in 7:79—82. Ce has bhikkhu vinayadharo in 7:79 and 7:80, opening statem ent, and just vinayadharo in 7:80, closing statement, and in 7 :81 -82 . Ee has bhikkhu vinayadharo in 7:79 (= Ee lxxv) and just vinayadharo in 7 :80—82 (= Ee lxxvi—lxxviii).

1606 Sammukhavinaya. In view of the detailed explanation at Vin II 93,32—100,6, the rendering in M LDB 855—56, "rem oval by confrontation," is not satisfactory.

1607 For details on these principles and their applications, see MN 104.13-20, n 247-50; Vin II 7 3 -1 0 4 ; Thanissaro 2007a: 546-61.

1599

1600

1601

1602


1608 Ee does not count this as a separate vagga but treats it as the beginning of the repetition series.

1609 A pun is involved here, evident in the Pali; bhinnatta bhikkhu hoti. Puns also explain the word derivations in the following suttas, for exam ple, samitatta samano hoti, and bahitatta brahmano hoti. These puns are purely "pedagogical" and not etym ologically cogent.

1610 Each of the suttas in this series is abridged in the Pali, but it is clear that each should be expanded by w ay of the seven factors m entioned in 4:85.

1611 I read w ith Ee arlhatatta. Ce has arahatta, Be arakatta (as all three editions read in the next sutta). . . . . .

1612 Arakatta araha hoti.1613 N o edition has an uddana verse for this vagga. From this point

on Be stops giving individual titles to the suttas, as Ee had done earlier. I base the titles on Ce, which does not, how ever, have an uddana verse.

1614 N either Ce nor He numbers this series. Be num bers it. 11, con" tinuing the consecutive numbering schem e used for the vaggas. I have num bered it as if it were a sixth chapter in this set of fifty. C e num bers the suttas in the series from 1—510. Be num bers the suttas in continuation with those in the entire nipata, from 623 to 1132..I follow the sutta numbering of Be.

N o t e s t o t h e E ig h t s

1615 Amanussa. Lit. "nonhum ans." The word prim arily refers to earth- bound deities, yakkhas, and dem ons. V ism 312,9-313,18 (Ppn 9.64—69), illustrates this benefit with a story about a m onk who w ins the affection of tree deities.

1616 Sabbe ca pane manasanukam.pl. Anukampa (the abstract noun of anukampt) has a slightly different nuance than karuna, the second im m easurable quality. Anukampa usually suggests com passion as a m otive for action on behalf of others, w hereas karuna generally designates a meditative state.

1617 I translate on the basis of the Be knd Ee reading assamedham, w hich accords w ith the nam e of the first of this traditional group of sacrifices m entioned elsewhere in the N ikayas. A t 4:39 these sacrifices are condem ned for the harm they inflict on helpless creatures. C e here reads sassamedham, "th e corn sacrifice," the gloss found in M p (both Ce and Be). The gloss is perhaps apologetic, intended to justify the ascription of this sacrifice to the royal sages.

1618 These are the nam es of other sacrifices.1619 Reading w ith Be and Ee taragana va, as against Ce taragana ca.

N o t e s t o t h e E i g h t s 1791

1620 A iettam so sabbabhiltanam veram tassa na k ena ci. Mp takes m ettam so to be a com pound of metta and am so, glossing it mettayamanacittakotthaso, "a portion of a loving m in d ." BHSD sv am sa testifies to the occurrence of maitra amsa in BHS literature; m aitrenam sena sphuritva in Divyavadana 60.24 and 61.12.

1621 Adibrahm acariyikayapannaya. Mp: "[This is] insight, the wisdom th at is the basis for the spiritual life of the p ath " (maggabrahma cariyassa adibhutaya pannaya ti vipassanaya).

1622 A riy a m va tunhibhdvam natimannati. Lit., "or he does not look d ow n oh noble silence."

1623 Piyattaya ga.rutta.ya bhavanaya sdmannaya ekibhavaya samvattati. Mp glosses bhavanaya here with bhavanatthaya gunasambhavanaya va, "to w ard [meditative] developm ent or tow ard esteem for virtues,". The latter meaning seems to fit the con text better. Mp glosses samannaya with samanadhammatthaya, "for the sake of the ascetic's duty," but I think it m ore likely that samdnna is an abstract noun from samdna, meaning "the sam e" or "sim ilar." I tran slate it as "accord ," which agrees w ell w ith the following w o rd 'ekibhavaya. PED lists samanna1 as m eaning "con form ity" an d "u n ity ." The w ord occurs in this sense as the nam e of the fifth vagga of the Second Fifty (see p. 1237 below ). N o Chinese parallel is listed, but see pp. 1848—49, note 2106.

1624 A n expanded parallel of 7:1. Though they use the sam e fram ew ork, 8:4 is not exactly an expanded parallel of 7:2.

1625 A su ci. Mp says only "he is possessed of im pure bodily action, etc ."

1626 D evadatta had created a schism in the Sahgha and left with his ow n com pany of monks, intending to establish a rival order.

1627 Y a m k in d subhasitam sabbam tam tassa bhagavato vacanam ara- hato sammasambiiddhassa. Tato upaday'upadaya rnayan c'ann e ca bhanam a. This could not be translated, "W h atever is the w ord pf the Blessed One . . . is well spoken." As stated , it expresses the idea that w hatever good teachings the disciples speak, even w hen they themselves have originated them , can be regarded as buddhavacana because they are based on the B uddha's own teachings.

1628 It is probable that this sutta was put in the Eights because of the eight bad conditions m entioned in the d iscou rse about D evadatta.

1629 It is h ard to see on w hat basis Sakka says that this exposition . of the D ham m a had not been established anyw here am ong the

four assemblies (n'ayam dhammapariyayo kism inci patitthito). The d iscou rse on knowing one's ow n failings and achievem ents had already been taught to the bhikkhus, w ho are likely to have tau gh t it to the other three assemblies.

1792 T h e A n g u t t a r a N ila z y a

1630 N anda, the Buddha's half-brother, apparently had strong sensual desires. After he became a monk he constantly thought of his fiancee and later hoped to be reborn among the celestial nymphs. His story is told at Ud 3:2, 21—24.

1631 At 4:41, this is called the development of concentration that leads to mindfulness and clear comprehension.

1632 Annenannam paticarati, bahiddha katham apanameti, kopanca dosanca appaccayanca patukaroti.

1633 I read w ith Ce and Be niddhamath'etam . . . niddhamath'etam, as against Ee dhamath'etam . . . niddhamath'etam.

1634 All readings of this sentence seem confused. Ce has kim vo paraputto vihetluyati, where the passive verb does not seem to fit. Ee has kim vo paraputta vihetheti, which links a plural subject to an active singular verb. Be has kim vo tena paraputtena visodhitena, "W h at do you have [to do] with that son of another w ho has been purified?" w hich makes no sense in this context. Ee includes still m ore variants in its footnotes. I take the required reading to be: kim vo paraputto vihetheyya. Mp does n ot offer ah explanation, but the im plication seems to be that the troublesom e monk, by his behavior, is not a real disciple of the Buddha and thus can be considered a "son " (that is, a disciple) of another teacher.

1635 Ailnesam bhaddakanam bhikkhunam. I assume that it is the above eight m odes of behavior that account for the classification of this sutta am ong the Eights.

1636 Kutharipasena. DOP is uncertain about the m eaning but suggests it m ight be the ring or blade of the axe. PED has "th row of an axe ." .

1637 Nalerupucimandamule. Sp I 108,29-30 says that Naleru was the name of a yakkha.

1638 A sim ilar rebuke against the Buddha is voiced at 4:22.1639 Arasarupo bhavam Gotamo. Mp: "The brahmin, lacking wisdom ,

did not recognize that the Buddha w as the eldest in the world. U tterly unwilling to accept the Buddha's statem ent, he spoke thus, referring to the 'taste of concord '(samaggirasa), which in the w orld m eans paying homage, standing respectfully, reverential salutation, and polite conduct. To soften his m ind, the Blessed One avoids directly contradicting him; instead he states that the term applies to him, but intending this in a different sense. [The Buddha speaks of 'taste'] as the gratification in sensual pleasure that arises in worldlings—even in those considered the best by w ay of class or rebirth— who relish, w elcom e, and lust after objects such as forms, etc."

1640 Nibbhogo bhavam Gotamo. Mp says that the brahm in intended this in the sense that the Buddha lacks "the enjoym ent of concord"


(samaggiparibhogo, conviviality), by which he again refers to such respectful gestures as paying homage to elders, etc. But the Buddha speaks with reference to the lustful enjoym ent of sensual pleasures that arises in ordinary beings.

1641 Akiriyavado bhavam Gotamo. The doctrine of non-doing, as exp ressed by its proponents, denies the distinction between good and evil. See DN 2.17, I 52,22-53,2; M N 60.13, I 404,21-35; M N 76.10, I 516,3-17; SN 24.6, III 208,20-209,6. M p says that the brahm in intended this in the sense that the Buddha did not act in accord with convention, as by paying hom age tO his elders, etc. But the Buddha spoke with reference to the non-doing of. bodily, verbal, and mental misconduct.

1642 Ucchedavado bhavam Gotamo. The annihilationists proclaim ed "the annihilation, destruction, and exterm ination" of a truly existent person at death. See DN 1.3.9-16, 1 34,2-35,36. Mp says that the brahm in intended to accuse the Buddha of seeking to annihilate the long-established conventions of paying hom age to elders, etc,, but the Buddha spoke with reference to the annihilation of all defilements and unwholesome qualities by the four noble paths.

1643 Jegucchi bhavam Gotamo. Mp: "The brahm in calls the Blessed One a 'repeller' (jegucchi); he thinks that because the Buddha is repelled (jigucchaii) by polite conduct such as paying hom age to elders, he does not do such things. But the Blessed One acknow ledges this in a metaphorical sense. He is repelled by bodily, verbal, and mental misconduct and by the various bad unw holesom e qualities, just as a m an fond of ornam ents would be repelled and disgusted by feces."

1644 Venayiko bhavam Gotamo. Venayika, from the verb vineti (to discipline, to rem ove), can mean "one who im poses discipline, one w ho trains others." Butin the Buddha's time the w ord venayika also seem s to have acquired the m eaning of "one who leads astray ," who leads others to destruction. Thus M p glosses vineti, in the brahm in's view, with vinaseti, "d estroys." But the Buddha affirm s this in the sense that he teaches the D ham m a for the rem oval of lust and other defilements (ragadlnam vinayaya).

1645 Tapassi bhavam Gotamo. A tapassi is usually an ascetic devoted to self-torm ent. The word is derived from the verb tapati, "to bum up, to heat up." The brahmin, according to M p, uses the word in the sense of one who torments elders by not show ing proper respect to them. But the Buddha uses the term to m ean that he bum s up unwholesome qualities.

1646 Apagabbho bhavam Gotamo. SED explains Skt apagalbha as "w anting in boldness, embarrassed, p erp lexed " (see too DOP sv

1794 T h e A h g u t t a r a N i l m y a

apagabbha). The Buddha plays on the word as if it meant "rid of (apa) the wom b (gabbha)." It is nearly impossible to capture this pun in translation; m y use of "retiring" is a clumsy attem pt to bridge the two senses: "tim id " and "retired" from w andering through the round of rebirths- See 4:128 §4;Following Be and Ee, I give the first two knowledges in full. Ce abridges them.I do not follow C e, w hich here includes ditthasava, the taint of views, absent in Be or Ee. The parallel passages in Ce at 3:59, 4:198, etc., do not include ditthasava.It is strange that M ahavlra (the Nigantha Nataputta) is depicted as making such a statem ent! The Jains certainly must have known that the Buddha also tau gh t a doctrine of kamma, though different from their ow n. M p says that Nataputta was extrem ely displeased at Slha's request and thought to prevent him from going. His w ords "d estroyed the joy that had arisen in Siha, as if striking a stray.bull w ith a stick, extinguishing a burning lamp, or turning over a bow l of food."

1651 I read with Be and Ee: yahnunaham anapaloketva va nigantheT as against Ce yannunaham anapalokita va niganthe. In the previous sentence, with nigantha as subject, the past participles apalokita va anapalokita va a re appropriate as nominatives in. agreem ent with the subject. In this sentence, where aham is the subject, an absolutive signifying an act of Siha is preferable.

1652 See p. 1646, note 416.1653 In 8: i l accusations §§1, 3 - 7 are leveled against the Buddha.1654 Ce and Be have assasako; Ee reads assattho, which means "co n

soled." I am not quite sure how this is intended as a criticism.1655 Mp: " Supreme consolation (paramena assase.na): the four paths and

four fruits."1656 W hat follows here, up to "an d become independent of others in

the teaching Of the T eacher," closely matches Upali's experience; at MN 5 6 .1 6 -1 8 ,1 379 ,2-380 ,10.

1657 This charge is also addressed at 3:57.1658 Ce and Ee jirantv, Be jiridanti. Mp: "They do not limit their slan

der (abbhakkhanassa antam na gacchanti). Or else, this w ord jiridanti m eans sham e (lajjanatthe). The meaning is that they are not asham ed (na lajjanti)."

1659 See the Jlvaka Sutta (M N 55) for the Buddha's position on m eat- eating. It is curious, indeed alm ost disingenuous, that the Buddhist texts depict the Jains as criticizing the Buddha for eating m eat from an anim al killed especially for him. This charge plays right into the Buddhists' protest that the Buddha is being slandered and their rejoinder that he would never intentionally have

16471648

1649

1650


a living being killed for his meal. But as the Jains w ere strict vegetarians, w e can be almost certain that they criticized the Buddha and his disciples, not for having an animal killed for their m eal, but sim ply for consuming meat. On the Jain prohibition of m eat-eating, see h ttp :/ / w w w .jainworld.com /jainbooks/ guideline / 28. h tm .

1660 In Ee, so rato should be read without the hiatus as sorato.1661 Also at 2:5.1662 Pitthito ratham pavatteti. Mp: "Pushing the yoke up w ith its

shoulder bone, it retreats, turning the chariot around w ith its backside/'

1663 Paccha langhati, kubbaram hanati, tidandam bhanjati. Mp: "It kicks up its tw o hind legs, strikes the chariot's rail, and dam ages the rail. It breaks the triple rod, the three rods in front of the chariot."

1664 Rathisaya satthim ussajjitva rathrsamyeva ajjhomaddati. Mp: "H a v ing low ered its head, it throws the yoke to the ground and strikes the chariot pole w ith its thigh and crushes the chariot pole with its two front feet." .

1665 I follow Ce and E e, -which here and below read patodam, as against Be patodalatthi, "goad and whip."

1666 Anutthanamala ghard. Lit., "H ouses have lack of initiative as their stain." M p: "T he stain of houses is the lack of initiative, the absence of en ergy ." M p-t: "This is said because a house goes to ruin if one does not repeatedly take the initiative in repairing what has decayed and so forth."

1667 The verses are at Dhp 241^13ab. Dhp 243cd adds: "H avin g abandoned these stains, be stainless, O bhikkhus" (etam malam pahatvana nimmald hotha bhikkhavo).

1668 Vanabhahgena. Lit., "b y w hat is broken [from] the w oods." Mp: "By a present, such as flowers or fruits, which are taken from the woods and brought to h im /'

1669 I translate on the basis of Ce and Ee. Be, in this sutta and the next, has a different eight m eans of binding, occurring in a different sequence, nam ely: by weeping, by a smile, by speech, by appearance, by a present, by scent, by taste, by touch (runnena, hasitena, bhanitena, dkappena, vanabhahgena, gandhena, rasena, phassena). Thus, apart from the change of sequence, Be replaces "form " and "singing" of Ce and Ee with "scent" and "taste." A ccording to Mp, "ap p earan ce" (akappa) means "the manner of dressing and so forth," but this m ay be too narrow. The Chinese parallel at EA II 765c24-766a2 lists nine w ays a wom an binds a man: by singing; dancing, her skills, her touch, her smile, weeping, an expedient means, beautifying her face and body, and her appearance and deportment.


1670 I read with C e and Be subaddha yeva phassena baddha. Ee has a variant reading here and in the next sutta: subaddha yeva pdsena baddha, "[th ey are] thoroughly bound who are bound by a snare."

1671 Tills last phrase is com m only rendered "with a sudden drop-off only after a long stretch ." But the Pali na ayataken’eva papdto, w ith the negative particle na, actually means the opposite: that there is no sudden drop-off. See DOP svayatakii, instr. dyatakena, "su d denly, abruptly; of a su d d en /' Mp explains: ''It doesn't drop off at once like a steep precipice or deep pit. Beginning at the shore, it grows deeper by inches, feet, yards, [and successively longer measures] until it is 84 ,000 yojanas deep at the base of M ount Sineru/'

1672 The first three are legendary fish of gigantic size ..1673 Anupubbasikkhd, anupubbakiriyd, anupubbapatipada. I take these to

be truncated instrum entals relative to anndpativedho. Mp glosses them with anupubbasikkhaya, etc. Mp correlates each term with a set of training factors: "B y gradual training the three trainings are included (see 3 :89); by gradual activity, the thirteen ascetic practices (see Vism chap. 2); and by gradual practice, the seven contem plations, the eighteen great insights (see Vism 6 9 4 ,3-27, Ppn 22.113), the thirty-eight meditation objects, and the thirty- seven aids to enlightenm ent. Penetration to final knowledge occurs ... not abruptly (na dyataken'eva anndpativedho): there is no penetration to arahantship all at once (adito va) like the hopping of a frog, without having fulfilled virtuous behavior and so forth. One is able to attain arahantship only after having fulfilled in due order (patipatiya) virtuous behavior, concentration, and w isdom ." See too M N 1 479.

1674 Na tena nibbdnadhatuya unattam va purattam va pannayati. Mp: "W hen no Buddhas have arisen in countless eons, it is not possible for even one being to attain nibbana. Yet one cannot say, 'The nibbana elem ent is em p ty / And during the time of a Buddha, when countless beings attain the deathless at a single assem bly, one cannot say, 'The nibbana element has become fu ll/"

1675 An unabridged version of this sutta, with a verse attached at the end, is lid 5:5, 5 1 -5 6 . It is also at Vin I I 236-40, where it serves as the background story to the rules about suspending a bhikkhu's right to participate in the Patim okkha recitation.

1676 I read with Ce dgamessati, as against Be and Ee dgamissati.1677 At 1:253 he is declared the forem ost am ong those w ho give

what is agreeable. A t 5:44 he makes agreeable offerings to the Buddha.

1678 Brahmacariyapancarfiani sikkhapadani. These are the usual five

N o t e s to t h e E i g h t s 1797

precepts, but w ith ''abstinence from sexual activity" replacing "abstinence from sexual m isconduct" as the third precept.

1679 As at 7:53 §7. W ith this he declares himself a non-returner.1680 This is an altern ative w ay of declaring oneself to be a non

returner. By saying that he will not return to "this w orld " (imam lokarn) he indicates that he has eliminated the five low er fetters, which bind one to this world of sensual desire, and also that he is not yet an arah an t, w ho does not return to any state of being.

1681 While H atthaka is said to be dwelling in a residence (nivesana). unlike the preceding tw o lay followers, he is not addressed here as "householder" (gahapati) but as "friend" (avuso). W hether this is intentional or a transm ission error is impossible to determ ine. A t 6:123, h ow ever, H atthaka is referred to as a householder (gahapati) w hereas som e of the other lay disciples in this vagga are called lay follow ers (updsaka).

1682 The text repeats everything from the bhikkhu's going to H atthaka's house up to the end of their conversation.

1683 M entioned at 4 :32 and 4:256.1684 DaUddassd kho no tatha sotabbam mafinanti. Mp: "They do not listen

to me as they w ould to a poor man, who cannot give anything or do anything; b u t they think they should listen to m e and follow m y advice and do not think they should transgress m y instructions."

1685 Jlvaka w as the B uddha's personal physician. For his background story, see Vin I. 2 6 8 -8 0 .

1686 It seem s that the tw o Pali w ords ujjhatti and nijjhatti are being intentionally played off against one another. Mp glosses ujjhat- tibala w ith ujjhanabala and explains: "For fools have only the pow er of com plaining; 'W hen that fellow said this and that, he said it to m e, not to anyone else.' But [the wise] have the p ow er of inference, of inferring w hat is beneficial and w hat is harm ful: 'This is not so, hence it is th at.'" On nijjhatti and its verb, nijjhapeti, see 2:51.

1687 Reading w ith Ce vavakattham, rather than vivekattham w ith Be and Ee. Vavakattha is past participle of vavakassati. PED gives as meanings, "d raw n aw ay, alienated, withdrawn, secluded."

1688 Khanakicco loko. Lit., "m om ent-task w orld." Mp: "O ne does one's tasks at the m om ent. H aving gained this opportunity, one does one's tasks."

1689 Dighayukam devanikayam. Mp: "This is said with reference to the order of n on -p ercip ien t devas (asannam d e v a n ik a y a m )H o w ever, it also seem s to apply to the devas of the form less realm , who (because they lack bodies) cannot hear the Buddha or his


disciples teach the Dhamma and thus cannot attain even the path of stream-entry.

1690 Saddhammassci niyamatam. Mp glosses as the noble path (ariya m m aggam ).

1691 I read with Ce and Ee m aradheyyasaranuge, as against Be mdra- dheyyaparanuge. Mp: "That accom pany sam sara, called 'M ara's realm '" ( mSradheyyasankhdtam sam saram anugate).

1692 Mp: "A fter going forth, in his first rains retreat Anuruddha gained the meditative attainm ents and obtained the knowledge of the divine eye by which he could see a thousand world systems. He went to Sariputta for advice . . . and Sariputta explained a meditation subject to him. H e learned the meditation subject, took leave of the Buddha, and w ent to the Ceti country, where for eight months he passed the time engaged in walking meditation. His body became fatigued w ith the effort, so he sat down in a bamboo thicket. Then this course of thought arose in him."

1693 Nippapanca ra massayam dhammo nippapancaratino, nay am dhammo papancaramassa papancaratino. Mp: '"[This D ham m a is] for one 'w ho delights in non-proliferation/ w ho takes delight in the state of nibbana, called 'non-proliferation' because it is devoid of proliferation by craving, conceit, and view s" (tanhamanaditthi- papancarahitatta nippapancasankhate nibbanapade abhira tassa). On papa Pica, see too 4:173.

1694 I read with Ce vavakatthena, as against Be and Ee vivekatthena. PED says that vavakattha and viipakattha are alternative forms of the same word. Both are distinct from v iv ek a tth a "firm in seclusion." Since compounds with viveka precede this w ord, it is easy to see how the original w ord could have undergone mutation. See p. 1797, note 1687.

1695 Included among A nuruddha's verses at Th 901-3 .1696 The fifth, sixth, and eighth m otives for giving are also at 7:52.1697 Asajja danam deti. Mp: "O ne gives a gift w hen someone has

arrived. Having seen one who has com e, one instantly makes him sit down, honors him, and gives him a gift. One thinks, '1 will g iv e / but does not trouble him ." This explanation takes asajja to be the absolutive of asTdati, glossed by M p as nisidapetva, "having m ade sit dow n." In the N ikayas, h ow ever, asajja never seems to bear this, sense but alw ays m eans "h avin g insulted, having offended/having encroached u pon." Since this type of giving occurs first in what is clearly a graded list, the usual meaning of asajja is more pertinent.

1698 All three editions have cittdlankaracittaparikkhdrattham danam deti. See 7:52, where Ce has cittalankaram cittaparikkhdranti danam deti.

N o t e s t o t h e E i g h t s 1 7 9 9

Mp: "For the purpose of ornam enting and equipping the mind with serenity and insight."

1699 It is likely that this sutta w as originally a verse attached to the preceding one, which at som e point w as broken off and treated as separate. In its present form , it contains no set of eight factors to account for its inclusion in the Eights.

1700 Danavatthuni. Mp: danakaranani, "causes for giving."1701 Reading with Be and Ee bhaya danam deti; Ce has garahd danam

. deti, "one gives a gift from criticism ," perhaps with the implication "from fear of criticism /"

1702 In translating these verses, I alternate between "accomplishment" and "excellence" as renderings for sampada, and "accom plished" and "excellent" as renderings for sampanna. In each case I have let m y sense of natural English dictiondeterm ine the appropriate choice.

1703 The text has tassa tarn cittam, but "asp iration " works better here than "m ind" for cittam.

. 1704 I read with Ee hlne 'dhimuttam (= hlne. adhimuttam), shared by a Siamese edition. Ce and Be have hlne vimuttarn, wliich must have been the reading in Mp. Mp.-t glosses: "Released upon is resolved upon, which means 'bent on, inclining tow ard, leaning tow ard'" (■vimuttan ti adhimuttam, ninnam ponarn pabbharanti attho). Mp: "The inferior (hlna) is the five objects of sensual pleasure."

1705 Vltardgassa, no sardgassa. This is added, because rebirth in the brahma world requires m ore than the practice of generosity. It m ust also be supported by the attainm ent of jhana, which arises through the fading aw ay of cravin g for sensual pleasures.

1706 See 5:148. The only com m on factor betw een the five qualities mentioned there and those listed here is giving at the proper time.

1707 This is an expanded parallel of 5 :42, but with different verses.1708 Mp glosses pubbe with pathamameva, but I suspect it is an abridg

ment of pubbapeta, mentioned in the prose. I translate on the basis of this supposition.

1709 I read these verses as consisting of tw o six-pada stanzas and one four-pada stanza. Ce and Be both divide them into four four- pada stanzas. Ee does not divide them into stanzas.

1710 I read with Be and Ee natva dhamme ca pesalo, as against Ce natva dhamme'dha pesale.

1711 Apace brahmacarayo. Mp glosses as if apace represents apacayati, "to honor": brahmacdrino apacayati, mcavuttiiam nesam apajjati. H ow ever, DOP takes apaca to m ean "n o t cooking," and thus signifying homeless. I follow this w ith m y rendering "m endicants."

1712 See 4:51-52, 5:45.


1713 On the noble ones' uposatha observance, see 3:70.1714 These verses are identical with those at 3:70.1715 Of the three editions, only Ee has sace ceteyyum , which is consis

tent with the reading of the parallel at 4:193, II 194,2- -25.1716 In relation to 5:33, Mp identifies these deities with the "devas

who delight in creation" ( nim m dnaratino deva). Mp relates the origin of the present sutta thus: "It is said that those deities, having examined their ow n glory, asked themselves: 'How did we obtain such glory?' Reflecting, they saw Anuruddha and knew: Tn the past, when he was a w heel-turning m onarch, we were his consorts. We accepted his guidance and thus w e have obtained this glory. Let's go. W e will bring the elder and. [together] we will enjoy (anubhavissama) this g lo ry / Thus during the day they approached Anuruddha."

1717 Suppatipatalitassa. Patipatalita is not in PED, but SED sv prati > pratitala, explained as."in m usic, a kind o f m easure." Mp (Ce) glosses suppatipatalitassa as pam anena thitabhavajananattham sutthu patipataUtassa, which.I would translate: "w ell coordinated for the purpose of maintaining a particular m easu re."

1718 Ta devata'na khvayyoanuruddho sadiyati ti tatth'ev'antaradhayimsu. Mp: "[The deities thought:] 'M aster Anuruddha does not enjoy our dancing and singing. He closes his eyes and refuses to look at us. W hy should we go on dancing and singing?' Then they disappeared right there."

1719 The first five items here are substantially identical with those mentioned at 5:33, except for the gram m atical changes needed to adapt to the context.

1720 I read with Ee rajatam va jatarupam va, as at 5:33. Neither Ce nor Be includes rajatam here but all three editions include it at 8:49 just below.

1721 I read with Be and Ee (and Ce at 5:33) sabbakamaharam, as against Ce sabbakamadam here.

1722 All three editions read here issavadena. In contrast, in 5:33 the three read this phrase differently. See p. 1726, note 1010.

1723 This sutta can be considered a com posite, since the eight items are reached by combining tw o tetrads.

1724 Mp explains ayam’sa loko araddho hoti thus: A yam assa loko idha- loke karanamattaya araddhatta paripunnatta araddho hoti paripunno ("This wTorld succeeds for her and is fulfilled because she succeeds and reaches fulfillment sim ply by doing [what is to be done] in the preisent w orld").

1725 Following Ee, I have filled out the text, abridged in Ce and Be.1726 Solasakdrasampanna. The reference is not im m ediately clear from

the text itself. Mp: "The eight stated in the sutta, and the eight in

N o t e s t o t h e E i g h t s 1801o

the stanzas, make sixteen aspects. O r the eight she herself possesses, and the [same] eight in w hich she enjoins others, make sixteen aspects."

1727 This sutta, the canonical accoun t of the founding of the Bhikkhuni Sangha, has been the subject of extensive scholarly investigations. The narrative also occurs at Vin II 253-56. Several recent studies on the sutta, from a critical perspective, are in Mohr and Tsedroen 2010. Particularly instructive in this collection is Ute Husken, "The Eight G aru d h am m as," and Analayo, "W omen's Renunciation in Early Buddhism : The Fou r Assemblies and the Foundation of the O rder of N u n s," w hich treats the chronological problem at pp. 86 -90 .

1728 The chronology is unclear to me. M p says that at the time this sutta begins the Buddha w as living am on g the Sakyans during his first return journey to K apilavatthu (pathamagamanena gantva viharati). Yet, given’that M ahapajapati could go forth only after the death of her husband, the Buddha's father Suddhodana, and that it seems improbable Sud d hodana died during the Buddha's first return visit to K apilavatthu, w hich took place soon after his enlightenment, this fact is h ard ly credible. It would also lead to

. an odd anachronism. The C u lavag ga reports that Ananda and other prom inent Sakyans b ecam e m onks after the Buddha's first journey to K apilavatthu (Vin II 182 -83 ). Ananda became the Buddha's attendant tw enty y ears after the enlightenment, when the Buddha w as fifty-five, and served the Buddha in this capacity for twenty-five years, right up until the end of his master's life (Th 1041—43). In this sutta, how ever, Ananda is depicted as the Buddha's attendant before the founding of the Bhikkhuni Sahgha. WTiether this event o ccu rred shortly after the Buddha's first return trip to K apilavatthu, o r even five or ten years later, it would still be too early for A nanda to be serving as his attendant. Thus, unless Ananda w as not actu ally the Buddha's attendant at the time, there seems to be a chronological tension between the situation depicted in the sutta and the likely period when women first obtained ordination.

1729 I sum m arize the sequence of even ts from Mp. When the Buddha returned to Kapilavatthu, he gave the going forth to Nanda and Rahula and later resolved a conflict between the Sakyans and their neighbors, the Koliyans (the Buddha's relatives on his m other's side). Following this, 250 you n g m en from each side left the home life under the B uddha. A fter a while, they began to pine for their wives. The B uddha brought them to the Kunala Lake, where he taught them the K unala Jataka on the wiles and deceitfulness of women. On hearing this, the five hundred young


monks attained stream-entry and shortly afterward became arahants. Their wives sent them messages entreating them to return home, but they replied that they were now incapable of living the household life. The women therefore went to Mahapajapati and asked her to request the Buddha, her stepson, to allow women to go forth. Mahapajapati took the women under her wing, went to the Buddha, and made this request.

1730 Mp: '"Why does he refuse her? Isn't it the case that all Buddhas have four assemblies? This, is true, but he refuses her with the thought that if women are given.permission to go forth only after they have made repeated efforts, they will maintain their ordination and revere it, recollecting how difficult it was to obtain the . going forth."

1731 These were the five hundred Sakyan women whose husbands . had gone forth and attained arahantship. In a personal communication, Pruitt writes: "There's no indication of how much time elapsed between the Buddha's departure and what follows here. In ThI-a 3, [the commentator] Dhammapal.a says, 'He had the young Nanda and the young Rahula go forth and then the Teacher returned again to Rajagaha. On a later occasion, when the Teacher was living in the Kutagara Hall near Vesali, the great King Suddhodana attained final quenching [nibbana], having realized arahantship even while he was still [reigning] under the white parasol. The inclination to go forth arose in Maha-Pajapati' (Pruitt 1998: 6-7). This is also given at ThI-a 141 (Pruitt 1998:181). King Suddhodana.is the only layman I know of who became an arahant and remained a layman, which means he could not have lived more that seven days after becoming an arahant."

1732 Be has muhuttam, not in Ce or Ee.1733 Atthagarudhamme. The termgarudhamma is ambiguous. The word

garu normally means "heavy, weighty, grave," as for example in the expression garuka apatti, a grave or major offense. But garum karoti, lit., "to make weighty," means "to respect," and garukata, "respected." Thus garudhamma can mean either a "heavy, grave rule" or 'a rule to be respected, a principle of respect." Mp endorses the second interpretation: "The garudhammas are principles that are to be treated with respect by the bhikkhunls who accept them." The translators of the Vinaya into Chinese also lean toward this interpretation. Thus in the corresponding passage in the Sarvastivada Vinaya (atT XXIII 345b29-c33) they are referred to as "eight principles of respect." The MulasarvastivadaVinaya (for instance at T XXIV 350c29) calls them "eightprinciples of honor and respect." But the Dharmaguptaka Vinaya (at T XXII 923a27 and elsewhere) designates them

Notes to the Eights 1803

S§>£, "eight principles not to be transgressed throughout life," which corresponds to the Pali yavajwam anatikkainaniyo. And the MahTSasaka Vinaya (at T XXII 185ci9) likewise calls them $£}-&, "eight principles not to be violated."

1734 It is interesting to note how the subject of the discussion shifts almost imperceptibly from the going forth (pabbajja) of women to their full ordination (upasampada). The former refers simply to their leaving the household life, the latter to a formal act of admission into the Sahgha.

1735 Mahapajapati later asked the Buddha to permit bhikkhus and bhikkhunls to pay homage to one another (and show, other signs of respect) exclusively on the basis of seniority, without distinction of gender. The Buddha refused and issued a rule: "Bhikkhus should not pay homage to women, stand.up for them, salute them reverentially, or behave respectfully toward them. One who does so commits an offense of wrongdoing" (na bhikkhave matugamassa ubhivadanam pa.ccuttha.nani anjalikammam samicikammam katabbam; yo kareyya apatti dukkatassa).. The incident Is at Vin II 257-58.

1736 This refers to the three months7 fixed residence during the rainy season.

1737 Thus on the uposatha day a bhikkhu is assigned the task of giving the bhikkhunis an exhortation (ovada). See Thanissaro 2007b:446-^7.

1738 The "invitation" (pavarana) is a ceremony held on the last day of the rains residence at which all the Sahgha members in order of seniority ask the others to point out any fault they may have committed, whether seen, heard about, or suspected. Each bhikkhu Extends the invitation to all the other bhikkhus. By this rule, however, bhikkhunis are obliged to invite correction from both the bhikkhus and the other bhikkhunis. See Thanissaro 2007b:447-48.

1739 The penalty period (manatta) is imposed on a monastic guilty of a sanghadisesa offense. During this period, the offending bhikkhu must undergo penalization for a period of six days; each day he must also inform all his fellow bhikkhus of his transgression, a humiliating experience. In the case of bhikkhunis, however, the penalty period lasts two weeks and must be observed in relation to both bhikkhus and bhikkhunis. For details, see Thanissaro 2007b: 358—73. In this rule, the word garudhamma has a different meaning from its use in relation to the eight principles as a set. Here, Mp glosses it as garukam sanghadisesapattim, that is, it is the breach of a sanghadisesa rule. Hiiskin (in Mohr and Tsedroen 2010, p. 144) conflates the two senses of the term and thus sees an inconsistency here where there is really none.


1740 A probationer (sikkhamana) is a woman candidate for full ordination who has already gone forth. To complete the requirements for ordination, she is obliged to live for two years observing a special training in regard to six rules (cha dhamma). The six rules—specified at Vin IV 319,24-29 in connection with Bhikkhuni Pacittiya 63—involve observing without transgression the precepts of abstinence from killing any living being, taking what is not given, sexual activity, false speech, intoxicants, and eating at an improper time (between midday and the following daybreak). Breach of any of these rules presumably requires the candidate to revert to the beginning of her two years' training.

1741 In the Vibhanga section of the Vinaya Pitaka, the rules of the Bhikkhuni Patimokkha are shown to have been laid down in response to specific incidents of misbehavior on the part of a certain bhikkhuni (or group of bhikkhunls). Several of these rules are already included among the garudhammas. Thus garudhammas 2, 3; 4; and 7 correspond to Bhikkhuni Pacittiyas 56, 59, 57, and 52. Garudhamma 6 has counterparts in Bhikkhuni Pacittiyas 63 and 64. The fact that the background stories to these rules show them originating at different points in the early history of the Bhikkhuni Sahgha casts doubt on the historicity of the present account, which shows the eight garudhammas being laid down at the very beginning of the Bhikkhuni Sahgha. If the eight garudhammas had been laid down at the birth of the Bhikkhuni Sahgha, they would have already been in force and there would have been no need for the Buddha to issue rules to prohibit the same undesirable behavior. He could simply have pointed to the existing rule. The fact that he did issue new rules thus collides with the thesis that the eight garudhammas were laid down at the very start of the Bhikkhuni Sahgha.

1742 For atimuttaka, DOP gives "a kind of shrub (perhaps Ougeinia oojeinensis)-, its flower." Rather than use an obscure Pali or Latin term, I freely render the name of the flower as "lilies."

1743 Assuming the historical authenticity of this passage, if the Buddha had wished to proscribe the ordination of women, it seems he would likely have pointed out this danger to Ananda at the beginning of their conversation. Ananda would then have desisted from his effort and women would not have received the right to ordain.

1744 Corehi kumbhatthenakehi. Lit, "bandits who commit pot theft." Mp: "They.make a lamp with a pot and by means of its light search for valuable goods in others' homes."

1745 Setatthika rogajati nipatati. Mp: "A kind of insect pierces the stalk


and enters the middle of the reed. When the stalk is pierced, the sap comes out and cannot reach the top of the paddy plant."

1746 Manjitthika rogajati nipatati. Mp: 'The internal reddening of the sugar cane."

1747 Mp (Ce): "By this he shows the following: 'When a causeway is not built around a large reservoir, whatever water would have remained there if the causeway had first been built does not remain because there is no causeway. So too, these principles of respect have been prescribed in advance, before an incident has arisen, for the purpose of preventing transgression. If they had not been prescribed, then, because women have gone forth, the good Dhamma would have lasted five hundred years. But because they have been laid down in advance, it will continue another five hundred years and thus last for the thousand years originally stated.' And this expression 'a thousand years' is said with reference to arahants who have attained the analytic knowledges (patisambhidapabhedappattakhlnasavanarn vasen'eva vuttam). Following this, for another thousand years, there appear dry- insight arahants; for another thousand years, non-returners; for another thousand years, once-returners; and for another thousand years, stream-enterers. Thus the good Dhamma of penetration (pativedhasaddhammo) will last five thousand years. The Dhamma of learning (pariyattidhammo) will also last this long. For without learning, there is no penetration, and as long as there is learning, there is penetration." From the above, we can see that according to the commentary, the allowance for women to go forth will not shorten the life span of the Dhamma; this is because the Buddha laid down the eight principles of respect, which serve as the dyke or causeway.

1748 This is evidently referring to the third garudhamma. Another anachronism appears here, at least in relation to the commentarial chronology. The Bhikkhuni Sangha, on this chronology, was founded soon after the Buddha^s first visit to Kapilavatthu (or, on other chronologies, perhaps five or ten years after the enlightenment), yet it requires the bhikkhu who is to give the exhortation to have twenty years' seniority. This, of course, would not have been possible until at least twenty years after the founding of the Bhikkhu Sangha. By that time, however, Mahapajapati would likely have been too old to make the long journey to Vesali by foot.

1749 Also at Vin II258—59. The sutta mirrors 7:83.1750 Though Ce spells the name "Vyagghapajja," I use this spelling

to be consistent with the spelling of the name at 4:194. This must have been his clan name, Dlghajanu his personal name.


1751 Ce and Ee udumbarakhadikam va; Be udumbarakhdd way a m. The intended meaning is obscure. Mp explains: "One wishing to eat figs might shake a ripe fig tree and with one effort knock down many fruits. He would eat the ripe fruits and depart, leaving behind the rest; just so, one who spends the greater part of his earnings enjoys his wealth by dissipating it, so it is said: 'This clansman eats his wealth just like an eater of figs."' A Chinese parallel, SA91 (T U23a22-ci7),readsatTIl23bi7:

° ° ^11 Mtk; "Everyone calls him a fig withoutseeds. The foolish man, a prey to craving, does not consider those who come after."

1752 Ce and Ee ajaddhumarikam; Be ajetthamaranam. DOP relates the compound to Skt jagdhva, "having eaten," and defines ajaddhurharika as "death by starvation." See PED $v jadd.hu, said to occur only as negative ajaddhu, "not eating, abstaining from food." Mp (Ce) glosses with anathamaranam, "death without a protector," Mp (Bre) anayakarmranam, "death without a leader." It seems Mp (Ce) is glossing the reading found in Be. The Chinese at T II 23bi9-2o has "Other people willall say that foolish man is like a dog starving to death."

1753 Akkhata saccandmena. The one "truly named" is the Buddha, since the name "Buddha" corresponds to his real stature as an enlightened one. See too p. 1757, note 1320.

1754 An expanded parallel of 6:23. The additional designations for sensual pleasures are "dart" (salla) and "womb" (gabbha). The verses differ from those at 6:23. The whole sutta, with verses, is cited atNidd II 62,29-38 (VRI ed. 240).

1755 Ditthadhammikapi gabbha na parimuccati, samparayikapi gabbha na parimuccati. Mp: "The womb pertaining to the present life is a human womb; the womb pertaining to future lives is a womb other than the human."

1756 The usual phrase, "for the abandoning of unwholesome qualities and for the acquisition of wholesome qualities," is omitted, perhaps deliberately because this bhikkhu is ah arahant.

1757 Text here has arahattaphalasqcchikiriyaya patipanno, whereas 8:19 has arahattayd patipanno.

1758 The verses are also at SN 11:16,1233.1759 Pannasllasamahito. Mp glosses: pannaya ca silena ca samanndgato.

Though this takes samahito to mean "possessing" father than attainment of samadhi, by translating it as "composed" we C a n

see how the word indirectly refers to samadhi.1760 Karotam opadhikam punnam. The word opadhikam means that the

merit ripens in upadhi, a future acquisition of the five aggregates,


and that the deed conduces to well-being in the rouncl of rebirths rather than to liberation.

1761 Mp: "For gaining the four requisities," that is, robes, almsfood, dwellings, and medicines.

1762 Alam attano alam paresam. I add the phrase in brackets on the basis of Mp, which says: "Able [to benefit] himself and able [to benefit] others: capable, fit, equipped in practicing for the welfare of himself and of others" (attano ca paresanca hitapatipattiyam samattho pariyatto anucchaviko).

1763. Khippanisanti ca hoti kusalesu dhammesu. Mp. "He takes up quickly, which means that when such subjects as the aggregates, elements, and sense bases are being taught, he understands them quickly" (khippam upadhareti, khandhadhatu-ayatanadisu kathiyamanesu te dhamme khippam janati).

1764 Dhamme ca bhasite mamanneva anubandhitabbam mannanti. Mp: "It. is said that although an exhortation was given [to him], this bhikkhu remained heedless. Having heard the Dhamma,he just hung around but did not want to strive. Therefore the Blessed One rebuked him. But since the bhikkhu had the supporting conditions for arahantship, the Buddha exhorted him with the words [below], 'Thus should you train yourself/"

1765 Mp: "This is the meaning: 'When, bhikkhu, you have developed this fundamental concentration of loving-kindness in such a way, you should not be satisfied merely with this much, but you should attain four and five jhanas [in the fivefold jhana scheme] in regard to other meditation objects. Thus you should develop it according to the method "with thought and examination" and so forth/" While, in the jhana scheme of the Nikayas, the transition from the first to the second jhana is marked by the simultaneous elimination of thought (vitakka) and examination (vicara), other texts distinguish samadhi as threefold: as with thought and examination, without thought but with examination, and without thought and examination (see DN 33.1.10, III 219,19-20; MN 128.31, III 162,13-ie; SN 43:3, IV 360,11-13). This middle stage of samadhi gave rise, in the Abhidhamma, to a fivefold scheme of jhanas that inserts, after the first jhana, a second jhana that is without thought but with examination. This scheme then renumbers the second, third, and fourth jhanas of the fourfold scheme as“the third, fourth, and fifth jhanas to obtain a fivefold scheme. The samadhi with rapture (sappitika) includes the first and second jhanas (of the fourfold scheme); that without rapture (nippitika) includes the third and fourth jhanas. The samadhi with comfort (satasahagata) is the third jhana, and the samadhi with equanimity (upekkhasahagata) the fourth jhana.


1766 I read with Ee bahulikato; as against Ce and Be subhavito.1767 This sentence is not in Ce, apparently omitted by oversight.1768 Obhasanneva kho sanjanami, no ca rupani passami. Mp glosses

obhasam as the "light of the knowledge of the divine eye" (dibba- cakkhunanobhasam).

1769 Mp: "Here, knowledge and vision (nanadassana) is the divine eye (idibbacakkhubhutarn)."

1770 Mp associates these eight facets respectively with the following eight kinds of higher knowledge: (1) the knowledge of the divine eye, (2) the knowledge of spiritual potency, (3) the knowledge encompassing the minds of others, (4) the knowledge of how beings fare in accordance with their kamma, (5) the knowledge of the future, (6) the knowledge of the present, (7) the knowledge of the past, and (8). the knowledge of past lives. Mp continues: "These are the eight knowledges that have come down in the text. But this sutta should be explained by conjoining these with the insight knowledges, the four path knowledges, the four fruition knowledges, the four reviewing knowledges, the four analytical knowledges, and the six knowledges unique to a Buddha."

1771 Abhibhayatanani. From the descriptions both in the text and commentary, it seems that the "bases of overcoming" are actually approaches to the kasinas, described in detail in Vism, chaps. 4 and .5. Mp: "The abhibhayatanani are causes of overcoming (abhibhavanakaranani). What do they overcome? The adverse qualities and the objects. For they overcome the adverse qualities opposed to them (patipakkhabhavena paccamka dhamme) and, through a person's superior knowledge, [they overcome] the objects (puggalassa nanuttariyataya arammanani)."

1772 Mp: "Percipient of forms internally (ajjhattam rupasanhi): This refers to the internal f©rm used for the preliminary work. For someone does the preliminary work [of meditation] on a blue, form, such as the head hairs, the bile, or the irises. Doing the preliminary work on a yellow form, he uses bodily fat, the skin, or the surfaces of the hands and feet, or a yellow area in the eyes. Doing the preliminary work on a red form, he uses flesh, blood, the tongue, or a red area in the eyes. Doing the preliminary work on a white form, he uses bones, teeth, nails, or the whites of the eyes. These are not perfectly blue, yellow, red, or white, but impure. [He] sees forms externally (eko bahiddha rupani passati): When the preliminary work has thus occurred internally, but the mark appears externally, he is said to be 'one percipient of forms internally [who] sees forms externally/ that is; his preliminary work is done internally but absorption (jhana) occurs externally. Having overcome them (tqrii abhibhuyya): As a person with good digestion


who has obtained a mere spoonful of food collects it together, thinking, 'What is there to eat here?' and uses limited ability, so a person whose knowledge is emerging, one of clear knowledge, thinks: 'What is there to attain in regard to a limited object? This isn't troublesome for me.' Having overcome those forms, he enters an attainment, and with the arising of the mark he reaches absorption. He is percipient thus (evamsanm hoti): He is percipient with the perception of reflective attention (abhoga) and with the perception of the jhana. 'I know, I see' (janami passami): By this, his reflective attention is spoken of; for that occurs after he has emerged from the attainment, not in the attainment itself. The perception of overcoming (abhibhavanasanna) exists in the attainment, but the perception of reflective attention (abhogasanna)

. occurs after he has emerged from the attainment."1773 Mp: "As a hungry person who has obtained ample food does

not see that meal as large but thinks: 'Give me seconds and thirds. What will this do for m e?'so a person whose knowledge is emerging, one of clear knowledge, thinks: 'What is there to attain here? This isn't a measureless object. It isn't troublesome for me to obtain one-pointedness of mind.' Having overcome [those forms], he enters an attainment, and with the arising of the mark he reaches absorption."

1774 Mp: "One not percipient of forms internally sees forms externally (iajjhattam arupasannl eko bahiddha rilpani passati): This describes one for whom the preliminary work and the mark have arisen externally. Thus both by wa)^ of the preliminary work and by way of absorption, he is called one who is not percipient of forms internally [but] sees forms externally."

1775 Mp: "From the fifth base of overcoming On, he shows their thorough purification. For these bases are stated by way of purified colors (visuddhavannavasen'eva)." The colored bases of overcoming are illustrated by similes below, at 10:29, as well as at DN 16.3.29-32,11110-11.

1776 The word vimokkha is used here in a specific and limited sense and does not imply irreversible liberation of the mind from all defilements; this latter is usually indicated by akuppa cetovimutti or cetovimutti pannavimutti. Mp: "In what sense are they emancipations? In the sense of releasing (adhimuccanatthena). In what sense releasing? In the sense of thoroughly freeing from adverse qualities, and in the sense of thoroughly freeing through delight in the object. What is meant is [the mind's] occurrence on the object without constraint, free from worry, like a child sleeping on his father's lap, his body completely relaxed. This second meaning [regarding the object] does not apply, to the last


emancipation, but only to the others [for in the last emancipation there is no object of perception]."

1777 RupT rupani passati. Mp: "Here, 'form' is the jhana with a form object, which has arisen by way of a blue kasina, etc., based on something internal such as head hairs, etc. One who gains this [jhana] is said to possess form. One might also see forms with the eye of jhana externally, such as a blue kasina, etc. What is indicated by this are the four form-sphere jhanas in the case of a person who has attained jhana through the kasinas with an internal or external basis."

1778. One not percipient of form s internally sees forms externally (ajjhattam arupasanm, bahiddha rupani passati). Mp: "One who is not percipient, of forms internally is one who does not attain form-sphere jhanas based on Iris own head hairs, etc. What is shown by this are the form-sphere jhanas of one who attains jhana externally, having done the preliminary work externally."

.1779 Subhant'eva adhimutto hoti. Mp: "By this'what is shown are jhanas based on extremely purified color kasinas, such as blue, etc. " Mp points out Lhat Patis, a canonical exegetical treatise, defines the emancipation on the beautiful as the four immeasurable states (loving-kindness, compassion, altruistic joy, and equanimity); see Patis II 39,14-26. It seems that the first emancipation comprises the first two bases of overcoming; the second, the second two bases of overcoming; and the third, the remaining four bases of overcoming.

1780 On the cessation of perception and feeling (sannavedayitanirodha), see MN 43.25, I 296,5-23; MN 44.16-21, 301,30-302,27; SN 41.6, IV 293-95; Vism 702-9, Ppn 23.16-52.

1781 Obtained by combining the four of 4:250 and the four of 4:252.1782 Obtained by combining the four of 4:251 and the four of 4:253.1783 Also at DN 16.3.21-23, I I 109-10.1784 This passage, which shows the Buddha as a master of bodily

transformations, seems to have proto-Mahayanistic features. Mp comments: "Whether the others are white, black, or brown, the Teacher is golden-colored. But thip is stated with reference to shape. And the shape alone is perceived by them. It is not the case that the Blessed One becomes like a foreigner or like one wearing pearl earrings; he sits there in the form of a Buddha. But they see him as having the same shape as themselves. Some speak with a broken voice, some with a cackling voice, some with the voice of a crow, but the Teacher always has the voice of Brahma. This is stated with reference to the language. For if the Teacher is sitting in a king's seat, they think, 'The king speaks sweetly today/ When the Blessed One departs after speaking, and they

Notes to the Eights 1817.

see the [real] king arrive, they wonder: 'Who was that?'... Even though they investigate, they do not know. Then why does the Buddha teach the Dhamma to them if they do not know? To plant impressions (vasanatthaya). For when the Dhamma is heard even in such a way, it becomes a condition for the future. Thus he teaches out of consideration for the future."

1785 The portion of this sutta as far as the verse is also at SN 51:10, V 258—63. The entire sutta is at DN 16.3.1—20, I I102—9.

1786 Kappam va tittheyya kappavasesam va. Mp glosses kappa, "eon,", as ayukappa, "the life eon," the full normal life span of human beings at a particular time, presently a hundred years. Kappavasesa, "the remainder of the eon," is explained as a little more than the normal life span of a hundred years. Mp mentions the view of an elder named Mahasiva, who held that the Buddha could live on for the rest of the cosmic eon, but Mp cites the old commentary as holding that the "life eon" alone is intended (idameva atthakathaya- niyamitam). Nevertheless, nowhere else in the Nika}ras is kappa used in the sense of a normal human life span, and there seems no compelling reason to ascribe to the word as used here a m eaning different from the usual one, that is, a cosmic eon.

1787 Yatha tam Mdrena pariyutthitacitto. Mp: "As any worldling would not be able to pick up a hint, so Ananda was unable to pick it up. For Mara can obsess the mind of anyone who has not entirely abandoned the twelve cognitive inversions (vipalldsa- see 4:49), and Ananda [being only a stream-ienterer] still had four of them. [Mp-t; The inversions of perception and thought that take the unattractive as attractive and the painful as pleasurable.] Mara obsessed his mind by displaying a frightful sight. On seeing this, the elder failed to pick up the clear hint given him by the Buddha."

1788 Interestingly, in the Nikayas no such conversation between the Buddha and Mara is recorded as having taken place earlier in the Buddha's life. It is referred to only in this sutta and its parallels at DN 16.3.7-8, II 104-6, and SN 51:10, V 260,29-262,n.

1789 The expression pattayogakkhema, "attained to security from bondage," is in all three editions of AN but is absent from some (but not all) editions of the text's parallels in DN and SN mentioned in the preceding note. Since the phrase normally denotes the attainment of arahantship, it seems out of place in a description of the lay disciples. Mp comments on all the other expressions here but this, which suggests it was not present in the version available to the commentator.

Mp glosses sappatikariyam dhammam desenti with "they teach the Dhamma so that it is emancipating" (yava niyyanikarn


katva dhammam desessanti). Mp-t elaborates: "They explain the Dhamma in such a way that the doctrines of others are demolished and their own doctrine is established; thus, by citing reasons, it brings attainment of the goal [to be] achieved" (yatha paravadam bhanjitva sakavado patitthahati, evam hetudaharanehi yathadhigatamattham sampadetva dhammam kathessanti). My reason for translating sappatihfiriya as "antidotal" is explained on p. 1673, note 586.

1790 Ayusahkharam ossaji. Mp: "Having thoroughly set up mindfulness, having limited it by knowledge, he discarded, abandoned, his vital force. The Blessed One did not relinquish his vital force in the way one drops a clod of earth with one's hand, but he resolved, T will enter fruition attainment for only three more months but not beyond th at/"

1791 The verse is difficult, especially the first couplet. It is commented on identically by Spk III 254—55, Sv II557—58, Mp IV 153—54, and Ud-a 329-30. The commentaries offer two interpretations, one

. taking tulam and atulam as opposites, the other taking tulam as the short present participle (= tulento) and atulam arid sambhavam as the opposites. I adopt the second interpretation. For a fuller discussion of the verse, see CDB 1941-44, note 255.

1792 Ce and Ee have kampeti, sahkampeti, sampakampeti. Be adds a fourth verb, sampavedheti, which might be rendered "makes [it] shudder." Just below, non-causative counterparts of the three verbs occur in Ce and Ee: kampati, sankampati, sampakampati. Be has a fourth, sampavedhati.

1793 An expanded parallel of 6:19. The additional sections are on living for half a day and for the time needed to eat half a meal.

1794 An expanded parallel of 6:20.1795 The eight accomplishments (sampada) and their definitions are

as in 8:54, but without the section on the four dissipations of wealth.

1796 An expanded parallel of 6:31 and partly of 5:90 and 7:26.1797 An expanded parallel of 5:24, 6:50, and 7:65.1798 Tathagatam dhammadesana patibhati. Here I render this peculiar

Pali idiom in accordance with the context as "is disposed to teach." Literally, it would be rendered "a Dhamma teaching shines upon [or 'occurs to'] the Tathagata/'

1799 Ekantapatibhana tathagatam dhammadesana hoti.1800 A distinction between sambhava (in question 2) and samudaya (in

question 3) is hard to pinpoint, since in the suttas the two words are often used almost synonymously. Mp derives samudaya from the verb form samudenti and glosses this with rasl bhavanti, "to accumulate, to become a heap."


1801 Brahmali (in a private communication) offers a fine explanation of this cryptic sutta: "I understand sabbe dhamma to be a reference to the world of personal experience. The meaning would then be as follows: All elements of our experience are rooted in desire (chandamulaka) in the sense that we exist due to desire (taking chanda as equivalent to craving). They come into being through attention (manasikarasambhava) in the sense that we only experience what we attend to. They originate from contact (phassasamudaya) because without contact we don't experience, anything at all. They converge upon feeling (vedanasamosarana) in the sense that feeling is the most important aspect of our experience, the basic.motivating factor in everything we do. They are headed by. concentration (samadhippamukha) in the sense that concentration is a controlling faculty (an indriya) whose lead all elements of our experience must follow. They are under the authority of mindfulness (satadhipateyya) because mindfulness is another controlling faculty which directs us in whatever we dp. or experience. All things have wisdom as supervisor (pannuttara). because wisdom is the chief of the controlling faculties; wisdom, more than anything else, controls our experience (the last three factors are what allow us to get a sense of being in charge.of our lives). That liberation is their core (vimuttisara), the most excellent of all things, is self-explanatory."

1802 Mp clarifies some of these points. (1) An unskilled thief attacks those who should not be attacked; such as old people, children, and virtuous people who are not his enemies and who don't attack him. (2) A skillful thief should take only half of what is available; for example, if there are two articles of clothing he should take only one; of portions of food, he should take one for himself and leave the other (he can take the superior item for himself). (7) An unskilled thief commits theft in a nearby village, town, or city. (8) An unskilled thief does not purify the path to the other world by "depositing" a portion of his spoils in gifts.to those "worthy of offerings" (yam laddham, tam dakkhineyye nidahitum cheko na hoti, paralokamaggam na sodheti). Presumably a skillful thief will "deposit" part of his plunder by offering it to worthy monks and thereby "purify the path to the other world."

1803 f follow Ce here. Be and Ee put vedagii bef<pre bhisakko.1804 The verse as preserved seems incomplete because the rela

tive clauses beginning with yam are not explicitly completed by a demonstrative clause. I thus follow Vanaiata's suggestion that an implicit demonstrative corresponding to anuttaram pattabbam should be read into the concluding verse. It seems that


vijitasahgamo refers precisely to this, and I have thus added "over that" in brackets.

1805 Ce paramo danto; Be paramadanto; Ee paramam danto. The gloss in Mp, paramadamathena dantatta paramadanto nama, suggests that parama qualifies danto, not nago as in Ce.

1806 The opening framework of this sutta is the same as that of 5:30 and 6:42 but the content of the discourse partly differs.

1807 In what follows, factors §§4-7 are identical with §§1-^1 of 6:42. In Ce and Ee, §§5-6 of 6:42 are excluded from this sutta, but the last sentence of 6:42, not a numerical factor there, here becomes

• §8. Be includes §§5-6 of 6:42, which then become §§8-9- The final sentence of the sutta would then either be unnumbered or counted as §10. If Be is followed, it is hard to account for this sutta being in the Eights rather than in the Nines or Tens. §§1—3 of the present sutta have no counterparts in the previous versions. BraJhmali suggests numbering the sentence that begins "Even some deities" as §1 and treating the final sentence of the sutta as unnumbered, which would be consistent with 6:42. However, I here follow the numbering of Ce, my primary source text.

1808 The Ce reading here agrees more closely with the Be reading of 6:42 than with the Ce reading of the latter. But here Ce has the verb paccessati, "to return" (absent in Ce 6:42), whereas in both suttas Be has upatthahissati, "will serve." Ee's saccessati is likely to be a misreading of paccessati. This version has no mention of sahadhammika, a co-religionist, as in 6:42.

1809 Pattam nikkujjeyya. The procedures of overturning the almsbowl and turning it upright are authorized at Vin I I124-27. See Thanissaro 2007b: 411—12. Mp: "May overturn.the almsbowl on him: They do not actually turn the almsbowl upside down in front of him, but they enact the motion of 'overturning the almsbowl,' which means that they do not accept gifts from this person. Similarly, they might decide to abolish this act by enacting a motion to turn the.bowl upright (ukkujjeyya), which entitles them to receive his gifts again." This procedure was used in Burma during the tumultuous period of late 2007 when the monks decided that the behavior of the military junta toward the Sangha merited such a penalty. The; monks walked down the streets with their bowls actually turned upside down to express disapproval of the rulers' actions.

1810 Appasada. Mp: "When this has been proclaimed, they need not rise up from their seat for him, or pay homage to him, or go out to meet him, or give him gifts."

1811 Mp mentions the "five unsuitable resorts," probably a reference to those at 5:102.


1812 Palisaraniyakamma. When this is imposed, the bhikkhu must go to the householder, accompanied by another bhikkhu, and apologize to him. If he fails to win the householder's forgiveness, his companion should try to reconcile them. The background story is at Vin I I15-18, with the legal stipulations at Vin I I18-21. For details, see Thanissaro 2007b: 407-11.

1813 Tassapapiyasikaknmma. The grounds for this penalty are discussed at Vin II85-86. See/ too, Thanissaro 2007a: 549-51, where it is rendered "further-punishment transaction." According to the origin story, this penalty is imposed on a bhikkhu who speaks evasively or reacts aggressively when charged with a grave offense (an offense of the sanghadisesa class) and then admits to it only under pressure.

1814 See pp. 1732-33, note 1085.1815 Na ca tena mulena vutthdpetabbo. Mp says: "He does not get to

do an act of rehabilitation [in a case] that takes that root" (tam mulam katva abbhanakammam katum na labhati). The exact meaning, is unclear. I follow Brahmaii's suggestion that mula here is "the root offense," that is, the original offense that led to the formal charge of aggravated, misconduct.

1816 Ee does not number this chapter or the suttas it contains. Ce and Be number it X (or 10), continuing the consecutive numbering scheme used for the earlier vaggas in this nipata. Ce numbers the suttas 1-27, Be 91-116. The difference in number stems from the addition of one Lay woman mentioned in Ce and Ee (which I follow) but missing in Be.

1817 The editions differ in the extent to which they attach epithets to the personal names of the women. Ce has the/greatest number; some may be late additions. Ee attaches upasikd only to Khujjuttara, Samavati, and Suppiya; Be attaches it to these three and to Bojjha. The designations rajakuman (princess) and devi (queen) are found only in Ce. I have been irregular in my treatment of the word mata pertaining to a woman's identity. When it follows another name occurring in the genitive, I translate it "mother." When it is the last part of a compound, as in Migaramata, I leave it untranslated, assuming it was probably part of the woman's actual name-in-use and not merely a way of indicating her identity. Mp says that all these suttas should be elaborated by way of the undertaking of the uposatha observance complete with the eight factors. Thus presumably they should all be modeled on 8:42. At 8:43 and 8:45 we already find this for Visakha and Bojjha respectively.

1818 This name is omitted in Be, which accordingly has only twenty- six suttas in this chapter.

1816 The AngHttam Nikaya

1819 She is probably identical with Velukantaki Nandamata. See p. 1610, note 141.

1820 Ee does not number this vagga. Ce and Be number it XI (or 11), continuing their consecutive numbering schemes. As with the Book of Sevens, I have numbered it as if it were a sixth chapter in this set of fifty. Ce numbers the suttas in the series from 1—510. Be numbers the suttas in continuation with those in the entire nipata, from 117 to 626.1 follow the sutta numbering of Be, though my count starts and ends one number higher because of the additional female lay follower in the previous vagga (absent in Be).

N otes t o the N ines

1821 This is a composite nine, obtained by combining the five proximate causes and the four meditation subjects.

1822 The. conceit- "JL am" (qsmimana) is more subtle than personal- existencevievf(sakfcayaditthi): Both are removed by the perception of non-self, but whereas the stream-enterer eliminates personal- existence view, only the arahant eliminates the conceit "I am." On this point see SN 22:89, III 130,8-131/31. It seems that personal- existence view has a stronger conceptual underpinning than the conceit "I am," which is more closely connected to existential need and therefore can be eliminated only at arahantship.

1823 Mp: "When the characteristic of impermanence is seen, the characteristic of non-self, is seen. Among the three characteristics, when one is seen, the other two are also seen. Thus it is said: 'When one perceives impermanence, the perception of non-self is stabilized/" Mp-t, commenting on 9:3, says: "One who perceives impermanence (aniccasannino): one who perceives impermanence by way of the contemplation of impermanence, which occurs thus: 'All conditioned phenomena are impermanent' because they cease to be after having existed; because they arise and vanish; because they are fragile; because they are temporary; and because they exclude permanence. The perception of non-self is s tabilized (anattasanna santhati): the perception of non-self consists in the contemplation of non-self, which occurs thus: 'All phenomena are non-self' because they are coreless; because we have no mastery over them; and because they are alien, void, hollow, and empty. This perception is stabilized, firmly established in the mind."

1824 This is another composite nine, arrived at by combining the five means of support with the four reliances.

1825 Nissayasampanno. The expression occurs at 3:20, but with a different nuance. Mp glosses nissayasampanno here with

Notes to the Nines 1817

patitthasampanno, “possessed of a foundation/' which suggests it refers to the supporting conditions for attaining arahantship.

1826 These are the five trainee's powers (sekhabalani) of 5:1-2.1827 Tam hi'ssa bhikkhuno akusalam pahlnam hoti suppahlnam, yamsa

ariyaya panhaya disva pahlnam. This statement indicates that whereas the previous four abandonihgs are tentative and reversible, the abandoning effected by wisdom is permanent and irreversible.

1828 These four are found among the six methods of abandoning the asavas explained at 6:58. See, too, MN 2,. where they are included among the seven methods of abandoning the asavas.

1829 Still another composite nine, arrived at by combining the five things that lead to the mind's maturation and the four meditation subjects, with the addition of a narrative framework. The sutta is also found as-Ud 4:1, 34—37; with an "inspired utterance" added..

1830 Mp says that Calika was the name of a city and nearby was a mountain also called Calika. They had built a large monastery there and the Blessed One had been dwelling in the monastery, supported by the city..

1831 Reading with Ce and Be agacchati, as against Ee dissatu/ "let beseen."

1832 Actually, what occurs."a second time" is only the request for permission, not the full statement. Mp: "There is nothing further to be done (natthi kind uttarim karanlyam): because the four functions have been done respecting the four truths. And no [need] to increase what has been done (katassa va paticayo): no repetition of what he has attained. For the path ah-eady developed is not developed again, and there is no repeated abandoning of abandoned defilements."

1833 Mp: "In five hundred successive lives he had been a king. There had been a stone slab there where he used to sit. He had come accompanied by three troops of dancing girls to amuse himself in the park. From the time Meghiya sat down there, it seemed as if he were no longer a monk but a king sitting on a regal couch beneath a white parasol, surrounded by his retinue of dancing girls. As he enjoyed his splendor, sensual thoughts arose in him. Just then, he seemed to see two thieves who had been arrested by his men and brought before him. In ordering one to be executed, thoughts of ill will arose in him; and in ordering the other to be

•imprisoned, thoughts of harming arose. Thus he was enveloped by those unwholesome thoughts like a tree by creepers, or like a honey-eater by honey bees."

1834 Mp: "Liberation of mind (cetovimutti): liberation of mind from defilements. In the preliminary phase of practice, the mind is liberated from defilements by way of [liberation in] a particular


respect (tadahgavasena) and by way of suppression. (vikkhambhanavasena). In the subsequent phase, it is liberated by way of eradication (samucchedavasena) and by way of tranquilization (patipassaddhivasena). When the dispositions have been awakened and matureid, insight gives rise to the path, and as insight reaches maturity, liberation of mind is said to have matured. But in their absence it has not yet matured."

1835 This is still another composite nine, obtained by joining the four attributes described by the Buddha with the five benefits in timely listening to the Dhamma.

1836 This begins like 8:71 but develops differently.1837 Be has cetosamadhissa throughout, as against Ce and Ee ceto-

samathassa.1838 Adhipannadhammavipassana, glossed as "the insight knowledge

that comprehends conditioned phenomena" (sahkharapariggahaka- vipassananana).

1839 I read here with Ee: tatha tatha'ssa sat tha piyo ca hoti manapo ca garu ca bhavaniyq ca. Ce and Be have tatha tatha so satthu .. .garu ca bhavaniyo ca, which means that the bhikkhu becomes respected and esteemed by the Buddha.

1840 Tatha tatha so tasmim dhamme atthapatisamvedl ca hoti dhammapatisamvedl ca; as at 5:26, III21-23. See p. 1724, note 990. Strangely, though the theme of this passage is the benefit in listening to and discussing the Dhamma, the second, third, and fourth benefits (and perhaps the first as well) accrue to the monk who is teaching. the Dhamma.

1841 Tatha tatha so tasmim dhamme gambhiram atthapadam pannaya ativijjha passati. See p: 1761, note 1346.

1842 This is still another composite nine, which combines the four powers with the transcending of five fears.

1843 . The explanation of "impartiality" given here may be puzzling.'Samanattata is a compound of "equal" (samana) and "oneself" (attan). As applied to conduct, it means treating others as one would have them treat oneself, without bias or partiality. Here the word is being used to express the equality between those at the four levels of awakening, all with himself or herself.

1844 Although the text puts the subject in the singular, 1 have used the plural, which sounds more natural in English. The text uses the same future participle, sevitabbam (and its negation, asevitabbam), in relation to each subject, but I render it differently as best fits each particular case. The verb sevati, on which the participle is based, has a wide range of meanings and can support all these renderings.

1845 Rattibhagam va divasabhagam va. Mp: "Having known [this] some


time at night, one should leave that very night. But if at night there is danger of attack by wild beasts, etc., one may wait until dawn. Having known [this] some time during the day, one should leave that very day. But if there is danger during the day, one may wait until sunset."

1846 I prefer Ee, which does not include sahkha pi, "having reflected," in the first alternative. Ce and Be both include sahkha pi in the first three sections. It seems, however, that reflection only becomes pertinent when there is tension between advantages and disadvantages; as in the second and third alternatives. Since the first alternative poses both material and spiritual disadvantages to staying, the proper choice is immediately evident and does not require reflection. MN 1 7 ,1104—8, which is partly parallel to this sutta, provides a check on the readings. MN 17.3 (in Ce, Be, and Ee readings; Ee at 1105,8-w) supports the absence of sahkha pi in

. Ee text of AN. .1847 I read here with Ee apuccha, as against Ce and Be anapuccha. MN

17.4, in Ce and Be, have apuccha, while Ee has neither (at 1 105,28-. 29). It would be proper for the bhikkhu to take leave of the person

on whom he has been relying—his preceptor or teacher—since the person has at least been kind enough to provide for his mate rial needs. Further, the omission here of the words rattibhagam va divasabhagam va, "any time night or day," suggests there must also be a difference in the manner of departing.

1848 Giribbaja, a name for Rajagaha, because of the surrounding mountains.

1849 Abhabbo khlnasavo bhikkhu sikkham paccakkhatum.This means, in effect, that he is incapable of giving up the monastic training and returning to lay life. I am following the reading of Ce. Be and Ee have the last four items of 9:8 here, and their version of the latter has the last four items of the present sutta. Hence in Ee, page 371 falls in 9:8 of the Ce version, following " a wrong course on account of fear."

1850 Gotrabhu. In his translation of Vism, where the word is used in a technical sense, Nanamoli renders it "change-of-lineage" (see Vism 672-75, Ppn 22.1-14). Mp explains this person— in accordance with the exegetical scheme of the commentaries— as "one with a mind of powerful insight that has reached the peak, the immediate condition for the path of stream-entry." Mp is here referring to the gotrabhu mind-moment in the cognitive process (cittavithi) of the path, the mental event that immediately precedes sotapattimaggacitta, the mind-moment of the path of stream-entry. Since this scheme is relatively late and presupposes the Abhidhamma theory of the cognitive process, it is unlikely

1 S Z U L tie / in g u tta ra iMiKaya

to reveal the original meaning of gotrabhu. In the Nikayas, the word occurs infrequently. In the present sutta it seems to mean simply a virtuous monk or nun who has not reached the path of stream-entry. We find the plural form at MN 142.8, III 255,6-7: "But in the future, Ananda, there will be clan members, with ochre [robes around] their necks, immoral people, of bad character" (bhavissanti kho pan'ananda, anagatamaddhanam gotrabhuno kasavakantha dusslla pdpadhamma). In the latter passage it has a pejorative sense, referring to those who show merely the outer marks of a monastic without worthy inner qualities.

1851 Mp glosses dsajja with ghattetva, implying physical violence, and appatinissajja with akkhamapetva, '.'without asking pardon." Mp continues: "W hy did he bear resentment [against Sariputta]? It is said that after the elder had paid homage to the Buddha, the edge of his robe hit the monk's body as he was walking aw ay.... Because of this the monk became resentful, so when he saw the elder leaving with a large retinue, out of envy he thought to obstruct his journey; thus he spoke as he did."

1852 .Mp explains that if the Buddha had tried to exonerate Sariputta, the bhikkhu would have thought that the Teacher was taking the side of his chief disciple and not the side of a junior monk; thus he would have harbored hatred against the Buddha, too. By calling Sariputta and asking him about the matter, the Buddha will get Sariputta to exonerate himself.

1853 Khamamaham bhante tassa ayasmato sace mam so ayasma evam aha "khamatu ca me so ayasma" ti. As I understand this sentence, Sariputta is simply saying that he will pardon the accusing bhikkhu if the latter asks him for pardon. Mp, however, explains this sentence otherwise: "The elder [Sariputta], having pardoned the

. monk for his transgression, apologizes to him before the Buddha." This explanation, it seems, has influenced the translation in Gradual Sayings: "Lord, I do pardon that venerable one, if he speak thus to me; and let him, too, pardon me" (4:252). It is also reflected in NDB 233: "I shall forgive him, Lord, if this revered monk asks for my pardon. Anti he, too, may forgive me." The text itself, however, says nothing about Sariputta offering an apology to his accuser, since he has done nothing that calls for an apology. Sariputta is not himself addressing these words to the monk; he is saying that the monk should address these words to him in order to obtain pardon. In other words, so far the'monk has apologized only to the Buddha, not to Sariputta. On principle, Sariputta can only pardon the monk if the latter asks for pardon. The word ca, "and," occurs in the sentence to be spoken


by the monk, presumably, to mean "in addition to the Buddha, let Sariputta also pardon me."

1854 As at 7:42.1855 I read (twice) with Ce and Be ke ca, as against Ee keci.1856 The contrast is between sa-upadisesam and anupadisesam. Mp

glosses these respectively as sa-upadanasesam, "with a residue of clinging," and upadanasesarahitam, "devoid of a residue of clinging." See 7:56, which also speaks about those with a residue remaining and those without residue remaining.

1857 Wherever Ce and Be read mattasokarl, "cultivates to a moderate extent," Ee has na paripurak&ri, "does not fulfill."

1858 Dhammapariyayo panhadhippayena bhasito. Mp: "He shows: Tt was spoken because of the question you asked/ But to dispel the desire and lust for further existence among these nine types of persons, he spoke the sutta: 'Bhikkhus, just as even a trifling amount of feces is foul smelling, so too I do not praise even a trifling amount of existence, even for a mere finger snap' (1:328). Not only is the destiny of these nine persons fixed (gati nibaddha), but the destiny is fixed for those families who have such fixed merit.as [taking] the three refuges and the five precepts, [giving] one ticket meal, one fortnight meal, one dwelling for the rains residence, one pond, one dwelling. Those families are similar to stream-enterers."

1859 Mp glosses samparayavedamyam as "kamma ripening in the next existence" (dutiye attabhave vipaccanakakammam).

1860 I translate following Be and Ee, which read dukkhavedaniyam.. Ce has sukhavedaniyam, presumably because of the difficulty in seeing why the practitioner would want his kamma to be felt as painful.

1861 Mp glosses paripakkavedaniyam as laddhavipakavararn, "[kamma] that, has gained the chance to yield results." Its opposite, aparipakkavedanvyam, is aladdhavipakavaram, "[kamma] that has not gained the chance to yield results."

1862 Mp-t: "Kamma to be experienced is [kamma] that has not yet started to ripen but which is capable of producing results when there is an assemblage of other conditions. Kamma not to be experienced is classified as ahosikamma, etc., which is incapable of ripening because of a deficiency of conditions" (vedanlyan tipaccayantarasamavaye vipakuppadanasamattham, na araddhavipakam eva; avedantyan ti paccayavekallena vipaccitum asamattham ahosikammadibhedam ) . The concept of ahosikamma, kamma that never obtains a chance to ripen, is derived from Patis II 78,2-10 (Be §234). See too CM A 205.


1863 Mahakotthita asks Sariputta a total of ten questions and recei ves ten replies. It thus seems peculiar that this sutta is included among the Nines, yet there is no other indication of a numerical framework than the number of questions asked and answered.

1864 According to Mp, Samiddhi was Sariputta's pupil. See 8:83, where the Buddha asks and answers a similar series of questions.

1865 Mp: "Intentions and thoughts are thoughts that are intentions" (sahkappavitakka ti sahkappabhuta vitakka). This is said beca.use the two words, sahkappa and vitakka, are used almost interchangeably in the texts.

1866 Namaruparammana. Mp glosses: "With name and form as condition (namarupapaccaya). By this he shows that the four formless aggregates and the form dependent on the primary elements are the condition for thoughts."

1867 The sections of the sutta up to this point encompass all experience. §§5-7 refer to factors of the path; §8, to the fruit; and §9, to the ultimate goal.

1868 Mp: "When they have attained the fruit of liberation, they have attained the core" (phalavimuttim patva sarappat'ta honti).

1869 Amato gadha. Mp explains this with reference to the idea that the path and fruit take nibbana as object: "Having gotten a foothold in the deathless nibbana by [making it] an object, they are established there" (arammanavasena amatam nibbanam ogahitva tattha patitthita).

1870 Abhedanamukhani. Lit., "orifices without breaks." Mp: "They are wound-orifices not made by anyone but originated solely by kamma." The nine are the two eyes, two ears, two nostrils, the mouth, the urinary passage, and the rectum.

1871 An expanded parallel based on 7:48 and more remotely on 5:61. •

1872 An expanded parallel of 7:13.1873 Mp: "They do not rise up from their seats and come forth to

greet one, as a way of humbling themselves, and nurturing the mind."

1874 Mp: "They do not pay homage with the five placements" (that is, with the head, feet, and hands placed on the ground).

1875 An expanded parallel of 8:41, the eight precepts augmented by the meditation on loving-kindness.

1876 Mp: "The Blessed One does not ask this with reference to alms given to the Sahgha of bhikkhus. For in Anathapindika's home excellent almsfood was constantly given to the bhikkhus. But the alms being given to the multitude was coarse, which did not please Anathapindika. So the Buddha asks with that intention." Mp's explanation sounds contrived, for the expressions


the Buddha uses in his response suggest that alms to renunciants were intended. It is possible this sutta was spoken at a time when Anathapindika's finances were low. Alternatively, given its legendary character, the sutta maybe in part a literary fiction composed for a didactic purpose. A Chinese parallel, MA 155, has virtually the same exchange as the Pali at T I 677a 12-13. In another Chinese parallel, EA 27.3, Anathapindika says (at T II 644b22): "M y poor family always practices giving, but the food is coarse and we don't always give the same" fT'fo'SS ;■ X

1877 These are the five ways a bad person gives a gift/' as stated at 5:147. Just below the text will mention the five ways a good person gives a gift, also at 5:147.

1878 Presumably it is the nine types of gifts that justify including this sutta in the Nines. There seems to be no other ninefold scheme to. explain its place in this nipata.

1879 C& sandassanani; Be sandhananiyEe santhanani. M p does not provide a gloss and PED does not offer a useful definition under any of those readings. But in PED sandana is defined as "cord, tether, fetter/'

1880 Mp glosses kamsupadl-idranani as rajatamayakhlrapaticchakani, "silver receptacles for the milk." I am not aware that kamsa can mean silver. DOP sv kamsa says that kamsupadharana can mean "yielding a pailful of milk, or with a metal milking-pail." Mp adds that the horns of the milk cows were covered with sheaths of gold; people tied garlands of jasmine around their necks, attached ornaments to their four feet, spread an excellent jute cloth over their backs, and tied a golden bell around their necks. Such ways of adorning cattle, though less costly, are still practiced in India today.

1881 Mp says that conventionally one koti is twenty pairs of cloth, but here ten garments is meant.

1882 Annassa panassa khajjassa bhojjassa leyyassa peyyassa. Leyya, from lihati, to lick, could mean something to be licked, perhaps things like honey, molasses, and palm sugar.

1883 Mp: "The perception o f impermanence is strong insight that has reached the peak and is an immediate condition for the path" (a n icca sa n n a n ti maggassa anantarapaccayabhavena sikhapattn- balavavipassanam).

1884 Uttarakuru: the continent to the north of Jambudipa, perhaps Central Asia.

1885 Ce and Ee visesabhuno. Be visesaguna is likely to be a normalization. Mp offers no help. Mp-t has a description of the living


conditions in Uttarakuru. My rendering is a guess based on the assumption this account is intended to explain visesabhuno.

1886 This sutta combines the three triads defined separately in 3:140- 42. Hence this may be considered a composite nine. We meet here the same divergence in readings in the second group of horses as we met earlier: Ce and Ee tayo assasadassa, as against Be tayo assaparassa.

1887 The text is abridged thus in all three editions.1888 These are found, with elaborations, in the Mahanidana Sutta, at

DN 15.9-18, II 58-61.1889 The nine terms rooted in craving, with explanations from M p.

in parenthesis, are: (1) pariyesana (the seeking of objects such as forms); (2) labha (the obtaining of objects such as forms); (3) vin- icchaya (when one has gained a profit, one makes judgments by thinking what is desirable and undesirable, beautiful and ordinary, how much one will keep and how much give to others, how much use and how much save); (4) chandaraga (weak lust and strong lust, respectively, which arise toward the object thought about with unwholesome thoughts); (5) ajjhosdna (the strong conviction in "I and mine"); (6) pariggaha (taking possession by way of craving and views); (7) macchariya (unwillingness to share

. with others), (8) arakkha (guarding carefully by closing doors and storing in boxes); (9) dartdadana, etc. (the taking up of rods, etc., for the purpose of warding off others):

1890 §§1-4 and 6-8 are included among the seven stations of consciousness at 7:44.

1891 The three editions differ here. I follow Ce bhikkhuno cetasa cittam paricitam hoti. Ee has bhikkhuno cetasa cittam suparicitam hoti, Be bhikkhuno cetasa citam hoti. Citam occurs repeatedly in Be, so it is clearly intentional. Mp (Ce): "One round of the mental process is built up, increased, by another round of the mental process." (cittacarapariyayena cittacarapariyayo cito vaddhito hoti). Mp (Be) has cittavara -in place of cittacara-.

1892 All three editions have bhikkhuno cetasa cittam suparicitam hoti. But note that in Ee, Sariputta's statement on Devadatta's way of teaching does not differ from Ca'ndikaputta's statement just above. Both have suparicitam hoti. It is puzzling that the sutta seems to be approving of Devadatta's teaching. Normally we would expect him to be censured for proposing a distorted version of the Dhamma-. Perhaps this incident occurred before Devadatta became schismatic.

1893 §§4-6 are, in Pali, asaragadhammam, asadosadhammam, asamohci- dhammam. Mp does not gloss them, but the point seems to be that for the arahant lust, hatred, and delusion are no loneer


even capable of arising again. §§7-9 allude to the three realms of existence.

1894 As at 6:55, but with a different simile.1895 Text says silayupo solasakukkuko, a stone pillar sixteen kukkus tall.

According to DOP, a kukku is 45 cm, about half a meter. Thus the pillar would be about eight meters.

1896 Hie number of verbs differ among the editions. Ce, which I follow, has four: n'eva nam kampeyya na sahkampeyya na sampakampeyya na sampavedheyya (but Ce abridges the middle two directions and omits the last verb in relation to the final repetition, apparently an editorial oversight). Ee has three: n'eva nam kampeyya na

. sahkampeyya na sampavedheyya. Be uses only two verbs: n'eva nam sahkampeyya na sampavedheyya, but threein the simile at 6:55.

1897 Also at 5:179.1898 On bhayam veram pasavati, Mp says that one obtains the peril of

mental fright (cittutrasabliayam ; this favors understanding bhaya as subjective fear rather than objective peril, though I think the latter is actually intended) and enmity as a person(puggalaveram), Spk. II 73,17-33, commenting on SN 12:41, gives a fuller explana-. tion: "Peril and enmity are one in meaning. Enmity is. twofold, external and internal. For if one has killed someone's father, the other thinks: 'They say he killed my father; 1 will kill him/ So the latter takes a sharp knife and pursues the former. The volition arisen in him is called the external enmity [in relation to the future victim]. But the other hears, 'He's coming to kill me' and decides: 'I'll kill him first.' This is called the internal enmity [in relation to himself]. They both pertain,to this present life! When the warden of hell sees the murderer reborn in hell, the volition arises in him: 'I'll take a blazing iron hammer and strike him': this is the external enmity pertaining to the future life. And the volition that arises in the victim, 'H e's coming to strike me though I'm faultless; I'll strike him first/ is the internal enmity pertaining to the future life. The external enmity is what is called 'enmity as a person' in the [old] Com mentary."

1899 Tam kut'ettha labbha. My translation of this idiom is not intended to be literal. The point is that one has no choice but to resign oneself to the situation. Mp: "'W hat can be done in regard to that person so that there would be no such harmful conduct? By what means is it possible to obtain this?' Having reflected: 'A person harms another because of the disposition of his mind/ one dispels resentment."

1900 SN 36:11, IV 217,4-16, speaks of the "progressive cessation of activities" (anupubbasahkharanam nirodha) in terms very similar to the present sutta, except that it says, "for one who has attained


the first jhana, speech (vaca) has ceased " It is uncertain whether sankhdm here is intended in the active sense or the passive sense, "activities'' or "conditioned phenomena."

1901 All three editions have the singular verb hoti, though Ee notes some manuscripts have plural, honti. The subject rupasanna can be read as either singular or plural.

1902 Anupubbcivihara. Be merely lists their names, that is, "the first jhana, the second jhana," etc. Ce and Ee give the full formulas.

.1903 Anupubbaviharasamapattiyo. It is uncertain whether, in this compound, vihdrasamapaitiyp should be interpreted, as a dvanda ("dwellings and attainments"), or as a tappurisa ("attainments of dwellings"). Mp,. with its gloss anupatipatiya samapdjjitabbavihara, "dwellings to be attained in proper sequence," suggests it is a tappurisa. ■ - -

•1904 I read with Be and Ee tinna, as against Ce nittanha, "without craving," which seems less satisfactory in this context. Mp (Be): "Crossed over, crossed over sensuality" (kdmdto'tinna).. .

1905 Tadangena. Mp: "In that particular respect: with respect to that jhana factor" (tena jhanangena):

1906 Upekkhasukha, Mp does not comment, but 1 take the compound to be a tappurisa rather than the dvanda "equanimity and pleasure." In the fourth jhana and beyond upekkha,equanimity, continues but it is no longer accompanied by sukha, pleasant feeling.

1907 Ce and Ee have the plural verb nirujjhanti here, but the singular nirujjhati in §§6-8. Be has the singular nirujjhati here as well. Again, the subject rupasanna can be read as either singular or plural.

1908 Mp identifies him as the elder Laludayi.1909 Brahmali comments: "Since nibbana is 'extinguishment' (of suf

fering), any partial extinguishment of suffering is a partial kind of nibbana."

1910 Though all three editions here read upe(k)khasahagata sannamana- sikara, I follow the Burmese and Sinhala manuscripts referred to in a note in Ee, which read upe(k)khasukhasahagata safinamanasikara. This fits better with the exposition in 9:33 §4 and 9:41 §4 than the reading upe(k)khasahagata in all three printed editions.

1911 Cited at Vism 153,17-154,8, Ppn 4.130, as testimony that one should first master the jhana one has just attained before attempting to enter the next higher jhana.

1912 Tam nimittam. Mp: "That object consisting in the first jhana" (tam pathamajjhanasankhatam nimittam).

1913 llbhato bhattho. Bhattha is past participle of bhassati, to drop away, to droop, to fall off. v

1914 Anabhihimsamano. I offer only a literal translation. Based on the


context I understand the sense to be that he does not force himself to aim prematurely for the higher attainment but masters the preceding one before moving on to the next.

1915 Mp: "The characteristic of impermanence is stated by way of two terms: impermanent and disintegrating (aniccato, palokato). The characteristic of non-self is stated by way of three terms: alien (parato), empty (sunnato), and non-self (anattato). The characteristic of suffering is stated by the other six terms: suffering (dukkhato), an illness (rogato), a boil (gandato), a dart (sallato), misery (aghato), and affliction (abadhato).

1916 Mp: "He directs the mind of insight (vipassanacitta) to the unconditioned deathless element by way of hearing, by way of praise, by way Of learning, and by way of concepts thus: 'Nibbana is. peaceful/ He directs the mind of the path (maggacitta) to nibbana simply by making it an object (arammanakarancroasen'eva), not by saying,'This is peaceful, this is sublime.'The meaning is that he directs his mind there, penetrating it in this mode."

1917- Ten'eva. dhammaragena taya dlvzmmanandiya. Mp: "By desire and attachment to the Dhamma of serenity and insight. So too for 'delight in the Dhamma/ If he can fully exhaust desire and attachment to serenity and insight, he attains arahantship. If not, he becomes a non-returner." Mp-t: "Having abandoned the desire and lust for serenity and insight leading to the lower paths, if he is unable to exhaust the desire for [serenity and insight] leading to the supreme path, he becomes settled in the stage of rion- returning."See 4:181,4:196.Note that rupa, form, is omitted in describing the formless attainments. Mp: "In the formless attainment there is utterly no form; with reference to this, form is not included."Mp: "Why is the base of neither-perception-nor-non-perception not mentioned? Because of its subtlety: The four formless aggregates in that [attainment] are so subtle that they are not susceptible to exploration [by way of insight]. Hence [just below] the Buddha says: 'There is penetration to final knowledge as far as meditative attainments accompanied by perception reach/ This is meant: 'To the extent that there is an attainment accompanied by mind (sacittakasamapatti; citta here presumably means "clear and distinct cognition"), there is penetration to final knowledge when one explores [by insight] those gross phenomena, that is, one attains arahantship. But because of its subtlety, the base of neither-perception-nor-non-perception is not called an attainment accompanied by perception."There are some differences between the readings in Ce, Ee, and

19181919

1920

1921


Be. I follow Ce: jhayih'ete bhikkhave bhikkhuhi samapattikusalehi samapattivutthanakusalehisamapajjitva vutthahitva samakkhatabbam ti vadami. Ee basically agrees with Ce but prints jhayl h'ete, as if it had a nominative subject followed by emphatic hi. Mp: "Described means to be properly declared, to be explained, extolled, praised simply as 'peaceful and sublime'" (sa m a k k h a ta b b a m ti samma akkhatabbani, "santftni panitam " ti evam kevalam acikkhitabbani thometabbani vannetabbani).

1922 On the meaning of "confinement" (sambadha), see 9:42 below.1923 This is the same as the well-known opening statement of the

Satipatthana Sutta, at DN 22:1, II 290,s-n; MN 10.2,1 55,32- 56,2. It also occurs in AN at 3:74, 4:194. 6:26, and 10:95.

1924 Mp: "The eye itself., .will actually be present (tadeva nama cakkhum bhavissati): the sensitive substance of the eye is itself unimpaired. As well as those forms (te rUpa): that visible-form object itself will have come into rang e . A nd yet one does not experience that base (tancayatanam no patisatnvedissati): and yet one does not know that visible-form base." I may be wrong in assuming that the nine items are to be obtained by totaling the five kinds of sensory experience with the four formless meditations. Possibly the nine were to be obtained by including the four jhanas (which may have dropped out of the text) with the four formless meditations, and then adding, as the ninth, the special state of concentration referred to at the end of the sutta.

1925 Ce and Be both have ti here, indicating the end of a quotation, which suggests that the speaker of the next paragraph is Udayi. Yet it is clear that Ananda himself is still speaking. Thus, it seems, ti is an error and should be deleted from Ce and Be. Ee does not have ti.

1926 So Ce and Ee. Be has the name as Jatilavasika. Mp says that she was a resident of Jatila city (jatilanagaravasinl) . The jatilas were matted-hair ascetics, but it is questionable whether they were ever numerous enough to constitute a city.

1927 Mp: " Does not leanforwardhy way of lust, and does not bend backby way of hatred" (ragavasena na abhinato, dosavasena na apanato).

1928 See 5:27. Here Mp comments: "It is steady, not because one has forcefully and vigorously reined in and suppressed the defilements, but because it has arisen when the defilements are cut off."

1929 Vimuttatta thito, thitatta sdntusito, santusitatta no paritassati. This sequence is also at SN III 45,13-14, 46,4-5, 54,1-2, 55,34-35, 58,23-24. It is on the basis of the latter passages that I see a change in the subject of the last phrase of the AN text, from "it," referring to the samadhi, to "one," the person who attains it. While in the AN passage, the participles are masculine singular and


thus may be interpreted as referring either to the samadhi or to the person, the SN parallels read: Vimuttatta thitam. Thitatta santusitam. Santusitatta na paritassati. Aparitassam paccattanneva parinibbayati. 'Khina jftti, vusitam brahmacariyam, katam karamyam, naparam itthattayd'ti pajanati ti. The neuter singular participles indicate that the subject of the first two phrases is cittam, but with santusitatta na paritassati, the subject seems to shift from cittam to the person attaining liberation. We can infer by analogy that in the present passage a similar shift occurs, in this case from samadhi to the person who attains it.

1930 Ayam, bhante Ananda, samadhi kimphalo vutto bhagavata. The ques- tionis ambiguous. It could mean either, "Of what did the Blessed' One say this concentration is the fruit?" or "W hat did the Blessed One say this concentration has as its fruit?" Mp takes it in the former way, but there are arguments in favor of the latter (see next note).

1931 Ayam, bhagini, samadhi anndphalovutto-bhagavata. The compound annaphalocould be interpreted either as a tappurisa ("this concentration is the fruit of final knowledge") or as a bahubbthi ("this concentration has final knowledge as its fruit"). In the former case, the samadhi is to be identified with the fruit; in the latter, with an achievement preceding the fruit. Mp takes it in the former sense, as the fruit itself: "The nun asks about the concentration of the fruit of arahantship (arahattaphalasamfidhi), Final knowledge is arahantship. The Blessed One has spoken of this concentration of the fruit of arahantship. [The intention is:} When one is percipient with the perception of the fruit of arahantship, one does not experience that base." However, the question kimphald occurs repeatedly at SN V 118,22—120,19, where it must mean, "W hat does it have as its fruit?" And in 5:25 we find pancahi, bhikkhave, angehianuggahita sammaditthi ca cetovimuttrphalahoti. . . pahnavimuttiphald ca hoti. The sense here is not that right view is the fruit of liberation of mind and liberation by wisdom, but that right view has liberation of mind and liberation by wisdom as its fruit. Further, in 3:101, a samadhi described in exactly the same terms as this one is shown to be the supporting condition for the six higher knowledges, the last of which is the "the taintless liberation of mind, liberation by wisdom." By analogy, it follows that this samadhi is not the fruit of final knowledge, but one that yields final knowledge.

There is a Chinese parallel to this last portion of the sutta, SA 557 at T II 146ai2-29. In this version, when the bhikkhuni asks Ananda the question about the concentration of mind without characteristics — animitta cetosamadhi), he replies thatthe Buddha said this concentration "is the fruit of wisdom, the


reward of wisdom" (la ^ which has the same ambiguitythat I mentioned in the preceding note).

1932 Lokuyatika brahmana. See SN 12:48, II 77. Normally, the lokayatika are depicted as materialists; here, however, they seem to be simply speculators about the world.

1933 My translation does not follow any of the three editions available to me, which are all problematic. In Be both teachers claim to know an infinite world with infinite knowledge. Purana Kassapa says: aham. anantena nanena anantam lokam janam passam viharami, And Nataputta [the Jain teacher Mahavlra] uses exactly the same words. Since this directly contradicts the statement (in.all editions) that the two make mutually opposed claims (ubhinnam annamannam vipaccamkavadanam), Be must be faulty here: The error is likely to be1 old, for several Burmese manuscripts and a Siamese manuscript (referred to in Ee's notes) also have this reading.

In Ce and Ee Purana Kassapa says: aham anantena nanena antavantam lokam janam passam viharami, a n d Nataputta says: aham antavantena nanena antavantam lokam janam passam viharami.. This reading, too, seems faulty. First, it has Nataputta claim finite knowledge, when it is known that he claimed omniscience or infinite knowledge. Second, though it makes the two teachers claim different ranges of knowledge; their conclusions about the world are the same. A true contradiction would emerge only if one teacher asserts that the world is infinite and the other that it is finite, I take it that they both claim infinite knowledge (anantena nanena) but differ regarding the extent of the world. Since the Jains actually posit the world to be both,finite and infinite (see just below), I assume the brahmin understands Nataputta to hold the world to be finite, and thus takes his opponent Purana Kassapa to posit the world to be infinite. We have no other sources on Purana's thought with which to understand his cosmology. Elsewhere the crux of Purana's philosophy .is said to be the doctrine of non-doing (DN 2 .1 7 ,152,21—53,4) or the thesis that beings are defiled and purified without cause, or that there is no cause for knowledge and vision (SN 46:56, V 126,26-30). At 6:57 a system of six classes of people is ascribed to him.

Mahavlra's view of the world is explained in "Various topics prepared on Jain History by Dr. K. C. Jain and his team" (http: / / www. ja inworld .com / literature / j ainhiato r y / chap ter4. asp): "It is with regard to these questions [about the world] that Mahavira declared: 'From these alternatives, you cannot arrive at truth; from these alternatives, you are certainly led [astray]. The world is eternal as far as that part is concerned which is the substratum (dravya) of the "world"; it is not eternal as far as its

Motes to the Nines 1831

ever-changing state is concerned/ In regard to such questions, Mahavlra's advice to his disciples was neither to support those who maintained that the world is eternal nor those who advocated that it is not eternal. He would have said the same thing regarding such propositions as the world exists and it does not exist; the world is unchangeable; the world is in constant flux; the world has a beginning; the world has no beginning; the world has an end ; the world has no end; etc." (my italics).

1934 Be lacks paramaya gatiya, found in Ce and Ee.1935 Dalhadhamma dhanuggaho sikkhito katahattho katupasano. Mp's

comments on these terms differs slightly from its comments at 4:45 (see p. 1690, notes 724 and 725). Here Mp says: "Firm-bowed archer (dalhadhamma dhanuggaho): an archer who has taken up a firm bow. A 'firm bow' (dalhadhanu) is called the 'strength of two thousand' (dvisahassathamam): a bow to which one can attach an arrow with a head made of some metal such as bronze or lead, etc., fit the arrow notch to the string, grasp the bow handle and draw back the string the full length of the arrow shaft, and shoot the arrow up from the ground. Trained (sikkhito): they have studied the craft in their teacher's clan for ten or twelve years. Skillful (katahattho): one who has simply studied a craft is not yet skillful; they are skillful when they have achieved mastery over it. Experienced (katupasano): one who has exhibited his craft in the king's court, etc."

1936 As at 4:45 (and SN 2:26,161—62).1937 Text has evarupaya sandhavanikaya here, whereas 4:45 has

gamanena. Mp glosses padasa dhavanena, "running on foot."1938 Ce and Ee add here bhlta, "frightened/' but it seems this word

belongs only in the third case, when the devas flee to their city. In Be it occurs only in relation to the third case.

1939 All three editions read here antamakasi maram. Presumably their editors took this to mean, "who has made an end to Mara." But this is certainly wrong, for two reasons: first, grammatically, this would require the genitive marassa; and second, it is not true that a meditator in jhana has "made an end to Mara." Elsewhere we find andhamakasi maram (at MN I 159,19, I 160,5,10,1 174,15-16, and I 175,5), "he made Mara blind" or "blinded Mara," which makes better sense. Ps II 163,-ms, commenting on MN I 159,19, explains: "He blinded Mara: he did not destroy Mara's eyes, but when a bhikkhu has attained jhana as a basis for insight, Mara is unable to see the object of his mind. Hence it is said: 'He blinded Mara'" (andhamakasi maran ti na marassa akkhini bhindi. Vipassanapadakajjhanam samapannassa pana bhikkhuno imam nama arammanam nissaya cittam vattati ti maro passitum na sakkoti. Tena vuttam "andhamakasi maran" ti).


1940 Apadam vadhitva mdracakkhum. Mp: "Put out M ara's eyes zvith- out a trace: destroyed [them] completely, without remainder (nippadam niravasesam vadhitva).'' At MN 1 159,19-160,12 and MN 1 174,15—175,6 this whole statement is made about all nine meditative attainments, including the four jhanas. There thus seems to be a difference between the textual lineages about the extent to which this statement applies.

1941 Hatthikalabha. Mp glosses as "very big bull elephants" (mahantd mahanta naga). This, however, begs the question how these bull elephants differ from the main subject of the simile. Ud 41 ,20-21 mentions different types of elephants, among them hatthikalabha (Ee hatthikalara) which Ud^a 250,12-13 calls elephant offspring (hatthipotakd). They are there distinguished from hatthicchapd, young elephant offspring still being nursed (khirupagd daharahatthipotaka). I translate in accordance with this explanation.

•1942 With Be and Ee, I read mallesu, as against Ce malatesu. SN 42:11 is also set at Uruvelakappa, which is said to be a town of the Mallas (see CDB 1348).

1943 Mp glosses vimuccati here as "liberated from the opposing qualities" (paccanlkadhammehi ca vimuccati). Since all three editions, with the support of Mp, have vimuccati, I translate in conformity with this reading, but I think it likely that the original reading was adhimuccati, "resolved upon" or "focused on/' As the text unfolds with respect to the successive meditative attainments, in each case the bodhisatta is vimuccati/adhimuccati upon the attainment before he actually achieves it. In such a context being "focused on" rather than "liberated in" makes better sense.

1944 Ce has the genitive plural passatam, while Be and Ee have the genitive singular passato. Mp (Be) has passato in the lemma and a genitive plural in the gloss: 'Etam santan ti p a ssa to ti etam nekkhammam santam vigatadarathaparildhan ti evam passantdnam bhikkhunam. Passato is also found in an older Sinhala edition. Possibly passato entered the text through an erroneous transposition from the Buddha's account below, where the singular is appropriate.

1945 Mp interprets renunciation (nekkhamma) here as "going forth" (pabbajja) into homelessness. But the text itself seems to allow renunciation as an internal quality, implicitly identified with firm attainment of the first jhana.

1946 I follow the section divisions of Ee, which conform to the paragraph divisions in Be and show the transitions in the discourse better than the divisions in Ce.

1947 I follow Ee in reading aparena samayena here and in each of


the corresponding sections to come. Ce and Be omit it in later sections.

1948 Here I follow the manuscripts referred to in the note to Ee, which read upekhdsukhasahagata ("accompanied by the pleasure [connected with] equanimity"). This fits the exposition better than the reading upe(k)khdsahagatd found in all three printed editions.

1949 In Ce and Be Sdmannavaggo. Ee names this Pancdlavagga.1950 The verse occurs at SN 2 :7 ,148. Be and Ee have a faulty reading

of pada a in AN, sambadhe gatarn okasam, as against Ce sambadhe vata okasam. The Be and Ee text of SN 2:7 reads vata. Also, in pada

. b, Ce has avindi, Eeavida, two aorist forms meaning "knew." But Be has avidva, "unknowing, ignorant/' which is hard to account for. In SN 2:7 Be also reads the verb as avindi.

1951 See 9:37.1952 Pariydyena. Mp: "For a single reason (ekena kdranena). For the

first jhana is called the achievement of an opening with respect merely to the absence of confinement by sensuality, not in every respect."

■1953 Yadeva tattha rupasanna aniruddha hoti. The singular verb hoti indicates that "perception" in the singular is intended here. In the immediately following paragraph, however, rupasahnanam and patighasanndnam are genitive plurals.

1954 Nippariydyena. Mp: "Not just for a single reason, but because it abandons all confinement, the destruction of the taints is called the achievement of an opening in every way."

1955 MN 70.17, I 478,4 -8 offers a formal definition of the body witness (kdyasakkhl) as a person who "contacts with the body and abides in those emancipations that are peaceful and formless, transcending forms, and some of his taints are destroyed by his seeing with wisdom." In the present sutta, however, the term "body witness" does not conform to this formal definition but is explained on the basis of a word play. Strictly speaking, the one who attains the complete destruction of the taints is no longer a body witness, a category restricted to those still in training.

1956 Yatha yathdca tadayatanam tathd tathd nam kayena phusitva viharati. Mp: "Through whatever means or in whatever way there is that base consisting in the first jhana, by that same means, or in that same way, he dwells having contacted that attainment with the coexistent mental body (sahajdtanamakdyena phusitva)."

1957 As suggested by the previous note, here the term "non- provisional sense" is itself being used in a loose, "provisional" sense. In the strict, non-provisional sense, such a disciple is not a body witness, for the real body witness has still not reached arahantship.


1958 Again, strictly speaking, according to the formal definition at MN 70.16,1477 ,33-36, the one liberated by wisdom (pannavimutta) is an arahant who does not attain the formless emancipations or the cessation of perception and feeling. Similarly, to meet the formal requirement of "liberated in both respects" (in the following sutta), a disciple must not only realize arahantship but must also attain the formless emancipations, as stated at MN 70.15, I 477,25-28. •

1959 Sikkhadubbalyani. Lit., "weaknesses in [regard to] to the training." What is intended are not defects in the training itself, but defects in one's observance of the training. Suttas 9:63-92 are all composite nines combining ten different fivefold sets with, successively, the four establishments of mindfulness, the four right strivings, and the four bases for psychic potency.

1960 Ee does not number this vagga. Ce numbers it 5 and Be numbers it. (10). 5, using both the consecutive numbering scheme and the number of the vagga in the set of fifty..

1961 Ce does riot number the suttas in the series. Be numbers them in continuity with those in the entire nipata, from 93 to 432. Ee numbers them from 93 to 100, with no explanation why it ends at 100.1 follow the numbering of Be.

1962 Ce has 3-18, but there are eighteen suttas in this group; the nine perceptions and nine meditative attainments are to be taken collectively with each of the nine terms from "full understanding" to "relinquishment." The eighteen beginning with 3 should thus be added to the two previous suttas so that the present group ends at 20.

1963 Ce has a note: "The seventeen terms, from Tust' through 'heedlessness/ are each to be joined with the ten terms beginning with 'for direct knowledge/ These are each to be taken separately with the nine perceptions and the nine meditative attainments, described as/nine things to be developed/ Thus there are altogether 340 suttas."

N o t e s t o t h e T e n s 1

1964 Iti kho, Ananda, kusalani silani anupubbena aggaya parenti. Mp glosses aggaya with arahattatthaya.

1965 Dhammata esa. Mp: "This is the nature of things, the order of causation" (dhammasabhavo eso karananiyamo ayam). The point, of course, is not that one need make no volitional effort at all, but that establishing each prior factor serves as a natural supporting condition for each subsequent factor. Thus the effort needed to

Notes to the Tens 1835

arouse the later factor is much less than would be required if the proper supporting condition had not been established.

1966 Iti kho, bhikkhave, dhamma dhamme abhisandenti, dhamma dhamme paripurenti apara param gamanaya. Mp: "For going from the near shore to the fa r shore: For going from 'the near shore/ the round of existence with its three planes, to 'the far shore/ nibbana" (iorimatirabhutd tebhumakavatta nibbanapdram gam anatthaya). It seems that the point in expressing this in terms of dhamma, which I here render "stages," is to show that this process of development unfolds in accordance with natural principles as one stage conditions the arising of the subsequent stage all the way from the beginning of the path to its culmination. This series thus constitutes a "positive" version of dependent origination. We meet this positive version in the Upanisa Sutta (SN 12:23, II 29—32). See my essay on this sutta, Bodhi 1980.

1967 An expanded parallel of 5:24, 6:50, 7:65, and 8:81.1968 Mp: "He would not take earth as object and be percipient

through an arisen perception 'earth.'" It seems that what is being denied here is a jhana based on the earth kasina. The same holds below for water, fire, and air. This is confirmed by the next four steps, which negate the foUr formless bases. In other words, this concentration is not a jhana based bn the kasinas or formless attainments.

1969 Mp identifies this with the concentration of fruition attainment (phalasamapattisamadhi). This attainment is not the fruition that occurs for a few moments immediately following the path, but a special meditative state accessible only to those who have already attained one of the four paths and its subsequent fruition. The attainment, as shown in this sutta, does not take any of the mundane, conditioned meditation objects as its support; its support is the unconditioned nibbana, experienced directly and immediately. The commentaries hold that this attainment is graded as fourfold according to the four stages of realization (from stream-entry to arahantship).

1970 Bhavanirodho nibbanam bhavanirodham nibbanam. Mp paraphrases thus: "'On that occasion, friend, I was percipient with the perception of fruition attainment/ Reviewing knowledge (paccavekkhand) is discussed to show that this attainment was accompanied by mind." In other words, because perception was present, this was not "the cessation of perception and feeling" (sannavedayitanirodha).

1971 An expanded parallel based on 8:71. See too the part-parallel ' 9:4.

1972 An expanded parallel based on 8:72.


1973 This is a composite ten. The first set of five is in 5:53.1974 Still another composite ten.1975 A composite sutta with part-parallels at 5:205-6 and 9:71—72.1976 Perhaps, with Be, we should read susamucchinnct here, but I fol

low Ce and Ee, which have simply samucchinna here, though susamucchinna below.

1977 As at 4:34. The series of similes occurs at SN 45:139^47, V 41-45, with the simile of cloth in the tenth place.

1978 An expanded parallel of 9:10.1979 Nathakarana dhamma. Mp: "They act as protectors for oneself,

meaning that they act as supports" (attano sanathabhavakara patitthakarati attho)..

1980 Mp on piyasamudaharO: "He listens carefully when another is teaching, and he himself desires to teach others." I understand abhidhamme and abhivinuye simply in the referential sense, as explained in note 1086. Mp, however, distinguishes between dhamma as the Sutta Pitaka and abhidhamma■ as the seven treatises (of the Abhidhamma Pitaka);. and vinaya as the twofold Suttavibhahga and abhivinaya as the Khandhakas and Pari vara. This type of explanation presupposes the existence of texts that had probably been compiled several generations after the Buddha's passing.

1981 The text uses the past, present, and future forms of the verb avasati, "abide." Since a literal translation would be clumsy, I have rendered the phrase in accordance with the sense.

1982 As at 6:1.1983 From this point on the text is an expanded parallel of 6:64. See

the latter for notes on the first, second, and seventh powers here. The ten Tathagata powers are also in MN 12.9-20,1 69-71 and are analyzed in detail at Vibh 336-44 (Be §§809-31).

1984 Sabbatthdgdminim patipadam yathabhutam nanam. Vibh 339. (Be §811) identifies this with the Buddha's knowledge of the paths leading to hell, the animal realm, the spirit world, the human world, the deva world, and nibbana. See MN 12.37-43,1 74—77.

1985 Anekadhatunanadhatulokam yathabhutam nanam. Vibh 339 (Be §812) defines this as the Buddha's'knowledge of the diversity in the aggregates, sense bases, and elements.

1986 Sattanam nftnadhimuttikatam yathabhutam nanam. Vibh 339 (§813) explains this as the Buddha's knowledge of beings as having inferior or superior dispositions, and his understanding of how those with similar dispositions come together and meet.

1987 Parasattanam parapuggalanam indriyaparopariyattam yathabhutam nanam. Vibh 340—42 (§§814—27) explains this as the 13ud~ dha's knowledge of the condition of sentient beings' diverse


inclinations, underlying tendencies, temperaments, dispositions, intelligence, faculties, characters, receptivity, and potentiality. The terms are all explicated in detail. Mp is more concise, defining it simply as the Buddha's knowledge of whether the five faculties of beings (their faith, etc.) are increasing or declining.

1988 Mp: "The things {ye te dhamma): the knowledge of the ten powers, [or] the things pertaining to the knowledge of omniscience. Doctrinal principles (adhivuttipadanam): principles of designation; this . means such things as the aggregates, sense bases, and elements, which are the grounds for the principles of the teaching/'

1989 Etadanuttariyam, A nanda, nananam yadidam tattha tattha yatha- bhutananam. Mp: "The knowledge of various phenomena according to their essential nature; by this he shows the knowledge of omniscience" (tesu tesu dhammesu yathdsabhavananam; imina , sabbanhutannanam dasseti).

1990 Ce and Ee read pannaya disva disva.- Be does not repeat disva, but Mp (Be) seems to support the reading of Ce and Ee wijth its gloss: sahavipassanaya maggapannaya.passitva passitva. pahatabba ' ("To be abandoned after having repeatedly seen with path wisdom together with insight wisdom"). ■

1991 Papika issa. It is hard to account for the adjective papika, since there are no instances in the texts of a benign type of envy.

1992 Abhibhuyya iriyati, glossed by Mp with vattati.1993 Mp says that the claims to knowledge, to development, and to

both knowledge and development, in the three sections, are all claims to airahantship.

1994 Abhibhuyya titthati. This does not seem to differ in meaning from abhibhuyya iriyati used in the preceding sutta.

1995 Kasinayatanani. The kasinas are disks representing elements or colors used as objects of samadhi. meditation. For example, the earth kasina is a disk filled with reddish brown clay; the water kasina is a bowl of water; the color kasinas are colored disks. Though the meditator begins with a physical disk, when he can see the kasina clearly with his mind's eye, he discards the physical disk and focuses solely on the mental image. As concentration deepens, another image called the "counterpart mark" (patibhaganimitta) emerges as an anchor of attention. Vism chaps. 4 and 5 offer a detailed explanation of the kasinas. In the Vism system, the space kasina (which was originally the base of the infinity of space) is replaced by the limited-space kasina, and the consciousness kasina by the light kasina.

1996 "Nonduai" (advaya) here refers simply to the presentation of the object and not to an underlying ontological unity. Mp explains: "This is said because one [kasina] does not acquire the quality


of another. For just as, when one enters the water, there is only water and nothing else in all directions, so too, the earth kasina is only the earth kasina. It is unmixed with any other kasina. The same method applies to the others." On appamana, "m easureless," Mp says: "This is stated by way of measureless pervasion of this or that [object]. For pervading it with the mind, one pervades the whole thing; one does not grasp boundaries, thinking: 'This is its beginning, this is its middle.'"

1997 At 1:267 Kali is called the "foremost of those whose confidence is based on hearsay." Apparently she never met the Buddha but based her trust in him on what she heard from others.

1998 SN 4:25, 1 126,15-18. The "maidens" are M ara's daughters, who try to tempt the Buddha after his enlightenment. The question here is specifically that of the daughter Tanha, "Craving."

1999 Ce and Ee: atthabhinibbattesum. Be: attho ti abhinibbattesum. Mp: "They generated it, thinking the attainment of the earth kasina is supreme, taking it as the ultimate goal."

2000 Ce and Ee adimaddasa; Be assadamaddasa. The Ce and Ee reading here is unusual. The standard triad is gratification, danger, and escape (assada, adlnava, nissarana), which we find here in Be. The Chinese parallel SA 549 (T II 143a2-bi7) provides a check on the two alternatives. Though SA 549 differs in some respects, the list of insights regarding the kasinas reads: "[He] saw its origin, saw the danger, saw cessation, saw the path to cessation" (MJt-'fr • M I t • MM ■ A'Mi 'jBM'). The Chinese character ^ corresponds to Pali adi, not to assada, thus supporting Ce and Ee against Be, which may have normalized the reading. The Ce and Be readings of Mp differ with respect to the same word.

2001 Sabbam dhammam. I understand the singular to be doing service for the plural sabbe dhamme.

2002 Ce and Ee sabbam dhammam abhinMya abhinnaya. Be lacks the repetition.

2003 Despite the grammatical form of the sentences, I believe that this rendering does better justice to the sense than a literal translation, "One question, one concise statement, one explanation." The "tw os" and higher numbers do not present "two questions, etc.," "three questions, etc.," and so forth, but a question about two items, a question about three items, and so forth.

2004 The Chinese parallel at EA 46.8 (T II 778bi7) provides some interesting points of contrast. The Pali version is more cogent with respect to certain items, particularly the fours, fives, sixes, and tens; here EA 46.8 has the four noble truths, the five spiritual faculties, the six principles of communal harmony, and the ten kinds of mindfulness (the six recollections, mindfulness of


the body, of death, of breathing, and of peace). EA 46.8 provides explanations of the items in each group, which calls our attention to what is missing in the Pali version. While the Pali version announces three categories for each number— the question (panha), the concise statement (uddesa), and the explanation (veyyakarana)— the sutta presents only two, the question and the concise statement, but not the explanation. The Kumarapanha section of the Khuddakapatha (§4) partly overlaps this list, but since the latter simply lists items to be remembered, without reference to disenchantment and dispassion, it includes positive sets: the four noble truths, the seven enlightenment factors, the eightfold path, and the ten factors of an arahant.

2005 Sabbe satta aharatthitika.2006 Pleasant feeling, painful feeling, and feeling that is neither pain

ful nor pleasant.2007 Edible food, contact, mental volition, and consciousness. These

' are called nutriment (ahara) in the sense that they sustain thecontinuity of existence.

2008 See 7:44.2009 See 8:6.2010 See 9:24.2011 I follow Be and Ee dasasu akusalesu kammapathesu, as against Ce

dasasu akusalesu dhammesu. Ce has dasasu kusalesu kammapathesu at 10:28 §10.

2012 Kajangalika bhikkhuni. It is hard to determine whether this is a proper name or a designation by way of her place of origin. If, however, it were a proper name the text would probably have read Kajangalika nama bhikkhuni.

2013 When she speaks about the four establishments of mindfulness— and below about the five faculties, the six elements of escape, the noble eightfold path, and the ten wholesome deeds— the formulation changes. Instead of saying, "is completely disenchanted w ith ... completely dispassionate toward them, completely liberated from them" (samma nibbindamano samma virajjamano samma vimuccamano), she says: "has a mind completely well developed in" (samma subhavitacitto).

2014 The Pali editions abridge the text thus.2015 See 6:13.2016 This cosmology is also at 3:80.2017 Yebhuyyena satta abhassarasamvattanika bhavanti. This seems to

mean that they are reborn among the dbhassara devas, the highest plane corresponding to the second jhana. It remains while all the lower planes of existence undergo dissolution.

2018 As above at 10:25.


2019 As at 8:65.2020 As at 4:161-62.2021 Mp does not comment, but I assume these four perceptions are

sense-sphere perception, perception in the four jhanas, perception in the first two formless attainments, and perception in the base of nothingness.

2022 See pp. 1780-82, note 1532.2023 Ya cayam bhave appatikulyata, sa c’assa na bhavissati, ya cayam bha-

vanirodhe patikulyata, sa c’assa na bhavissati. The point, it seems, is that because annihilationism arises from aversion toward continued personal existence, the annihilationist welcomes the cessation of existence, though from the Buddha's perspective annihilationism goes too far by misinterpreting such cessation as the annihilation of a real self or existent person. See It §49, 43-44.

2024 Paramatthavisuddhim pannapenti. Mp: "This is a designation for the base of neither-perception-nor-non-perception. For the base of nothingness is highest as the foundation for insight, but the base of neither-perception-nor-non-perception is highest in terms of long lifespan."

2025 Paramaditthadhammam nibbanam pannapenti. See DN 1.3.19-25, 136-38, where five views of "supreme nibbana in this very life" are examined. These hold that supreme nibbana is the unrestrained enjoyment of the five kinds of sensual pleasure or each of the four jhanas (taken individually). The Buddha opposes these here with the assertion that supreme nibbana is attained by fully understanding the six sense bases for contact. The same is said at DN 1.3 .71 ,1 45,17-20.

2026 Mp glosses "full understanding" (parinna) here with overcoming (samatikkama). The full understanding (or overcoming) of sensual pleasures occurs by the first jhana; the full understanding of form, by the formless meditative attainments; and the full understanding of feelings, by the attainment of nibbana, where all feeling has been stilled.

2027 Mp explains the historical background: When King Kosala the Great (Pasenadi's father) presented his daughter in marriage to Bimbisara (the king of Magadha), he gave her the village of Kasi (between the two kingdoms) as a wedding gift. Years later, after Ajatasattu killed his father Bimbisara, his mother died of grief. Pasenadi decided: "Since Ajatasattu killed his parents, the village belongs to my father." Ajatasattu, too, thought: "It belongs to my mother." The two, uncle and nephew, fought a war over Kasi. Pasenadi was twice defeated by Ajatasattu and had to flee the battle, but on the third occasion he captured Ajatasattu. This


was the purpose of which it is said "his purpose having been achieved" (laddhadhippayo).

2028 At MN II 120,m King Pasenadi makes a similar demonstration of reverence for the Buddha and gives ten reasons for showing the Buddha such supreme honor and love. However, the individual items there differ from these.

2029 Bahuno janassa ariye naye patitthapits yadidam kalyanadhammataya kusaladhammataya. Mp glosses "in the noble method" as "in the path along with insight" (sahavipassamke magge). I follow PED in taking patitthapita to be an agent noun in the nominative singular.

2030 Though sikkhUpadam is singular, I understand the statement here to refer to the whole corpus of training rules and I thus translate in the plural. In the Vinaya Pitaka, this statement occurs in connection with the laying down of the first parajika and the singular is therefore appropriate; see Vin III 2 1 ,15-23.

2031 Ee mistakenly joins this sutta to the previous one, thus reducing the count by one. At Vin II240-47 "suspending the Patimokkha" (patimokkhatthapana) refers to canceling an individual's right to participate in the Patimokkha recitation on the uposatha. It seems to me that in the present sutta "suspending the Patimokkha" includes both canceling the Patimokkha recitation for a particular monk and delaying the recitation of the Patimokkha until an obstructive condition has been removed. See Thanissaro 2007b: 270-71, for a discussion of the former set of conditions under which the Patimokkha recitation is canceled.

2032 Parajikakatha vippakata hoti. Mp: "Such talk as this, 'Did such a person commit a parajika or not?' has been started and has not been concluded ('asukapuggalo parajikam apanno nu kho no’ ti evam katha arabhitva anitthapita hoti)." Note that this passage supports the translation of the stock question that the Buddha asks the monks when they are in conversation—ka ca pana vo antarakatha vippakata?— as: "W hat was your conversation that was underway?" The common alternatives— "W hat was your conversation that was interrupted?" and "W hat was your conversation that has been concluded?"— do not work in this context, and in any case are contradicted by the commentaries, which consistently gloss vippakata as meaning "not brought to a conclusion, not completed" (aparinitthita sikham appatta at Sv 1 4 9 ,27-28, Ps II 169,15-16; pariyantam na gata at Ps III 226,1- 4; apariyosita at Ud-a 1 0 4 ,26-30).

2033 The word pandaka has a wider meaning than "eunuch" as usually understood. Sp V 1016,1 9 describes five types of pandakas. Of these, the two most relevant here are the castrated male (opakkamikapandaka) and the person bom sexually indeterminate


(napumsakapandaka). A parallel of this distinction can be found in Matthew 19:12 (English Standard Version): "For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven." The first correspond to the napumsakas', the second to the opakkamikas, and the third perhaps to those who choose celibacy (or castrate themselves) for religious reasons.

2034 The implications of bhikkhunidusaka are not spelled out in the canonical texts themselves. However, the Viniayavinicchaya-tTka I 121 (VRI ed.; Be §322) defines the term in a way that applies to a bhikkhu who has had sexual intercourse of any kind with a bhikkhuni: "One is said to be a bhikkhunidusaka when one has defiled a bhikkhuni in good standing by having sexual relations with .her" (dusako ti pakatattaya bhikkhuniya m ethunam patisevitva tassa dusitatta bhikkhunim dusetiti "bhikkhunidusako"ti vutto ca). Thus the term does not necessarily imply rape and "seducer of abhikkhunl" should be a fit rendering.

2035 Ubbahikd. DOP defines as "the reference (of a dispute) to a comm ittee of selected bhikkhus." Mp: "Adjudication m eans picking out, selecting from the Sangha to settle a disciplinary issue that has arisen" (sarnpatta-adhikaranam vupasametum sahghato ubbahitva uddharitva gahanatthaya). The procedure is described in detail at Vin II 95,25-97,16.

2036 Mp: "The four kinds of disciplinary issues." The four are a dispute, an accusation, an offense, and proceedings. {vivadadhikaranay anuvadadhikarana, apattadhikarana, kiccadhikarana). See MN 104.12-20,11247-50.

2037 Mp defines this as the seven ways of settling disciplinary issues (satta adhikaranasamatha).

2038 Ee merges this sutta with the preceding one, so that from this point on my numbering exceeds He's by two.

2039 Ee treats this as the end of the sutta and the next sentence as the beginning of a separate sutta, which it numbers 38. Thus Ee's numbering of the suttas catches up on one of the two suttas by which it fell behind earlier.

2040 Kappatthiyam kibbisam pasavati. Mp glosses, kibbisam with papam and says that the question concerns the cause for dwelling in hell for ayukappa, the "life eon." Such an account of the word kappa is not found in the Nikayas and seems to be a commentarial innovation. See p. 1811, note 1786.

2041 As above, Ee treats this as the end of the sutta and the next sentence as the beginning of a separate sutta, which it numbers 40. Thus Ee's numbering how matches that of the other editions.


2042 I add the word "mutual" on the basis of Mp's gloss: annam - annassa sangahanuggaho.

2043 For explanations of these terms, see p. 1602, note 66.2044 This sutta combines two fivefold sets and can thus be considered

a composite ten.2045 Ce guyhavanta should be corrected to guyhamanta, as in Be and Ee.

Here guyhamanta almost certainly means "secret deliberations," not "secret mantras."

2046 Mp glosses pattheti with maretum icchati, "wishes to kill." I do not see how a desire to kill can be derived from the Pali and thus prefer to take pattheti in its usual sense, as simply, "to wish, to long for." My guess as to its relevance here is that a man who has fathered a son through one of the concubines, wants to see his son, and a concubine's son who learns that he was sired, by a man other than the king wants to meet his real father, and the king suspects the monk of being the go-between.

2047 Ce and Be read hatthisammaddam; Ee has hatthisammadani in the text, but —sammaddam and —sambadham -as.alternative readings.

. Mp (Be) reads hatthisambadham, resolved as hatthlki. sambadham ("crowded with elephants"). Mp (Ce) allows this reading too, though its text seems corrupted. Both editions of Mp recognize the alternative hatthisammaddam.

2048 The eight factors are the eight uposatha precepts, on which see 8:41.

2049 Ce and Ee stop at fifty kahapanas, but Be adds a hundred kahapanas. The kahapaiia was the major currency unit of the time.

2050 Lit., "a hundred times a hundred years" (satarhpi vdssasatani).2051 Lit., "a hundred times a hundred thousand years" (satampi

vassasatasaliassani).2052 Because of the ambivalence of the word kamma (meaning both

"a deed" and "the potential for results created by a deed"), the question and the reply might also have been formulated in terms of "a bad deed." The same holds below in regard to good kamma.

2053 Vevanniy'amhi ajjhupagato. The four main classes of Indian society in the Buddha's time were referred to as vanna, lit., "color," and thus the privative form, vivanna, should mean "without class" or "classless." Vevanniya is the abstract noun, "ciasslessness," implying that those who go forth give up their prior status as brahmin, khattiya, vessa, sudda, or outcast, and become known simply as ascetics following the Sakyan son (see 8:19 §4). By the time of the commentaries the original meaning seems to have been forgotten, and thus Mp takes the word in the sense of "plain" or "without adornment": " Vevanniya is twofold: with respect to


body and with respect to articles of use. Vevanniya with respect to body means shaving off the hair and beard. Vevanniya with respect to articles of use means wearing ochre robes made from stitched-together pieces of cloth; eating food mixed together with water in an iron or clay bowl; sleeping at the foot of a tree, etc., and lying down on mats made of reeds and grass, etc.; sitting on a strip of leather or cloth, etc.; and using fermented cow's urine, etc., for medicine. When one reflects thus, anger and conceit are abandoned."

2054 Parapatibaddha me jlvika. Monastics do not work at salaried jobs to earn money with which to purchase their requisites but receive all their material supports—robes, almsfood, lodgings, and medicines— as offerings from the lay community. One does not make use of the four requisites without having reflected upon them.

2055 A nno me akappo karanlyo. Mp: "Laypeople walk by swelling up their chest, lifting their heads high, in a playful manner, with disorderly steps. But my manner must be different. I must walk with calm sense faculties, with a calm mind, with slow and measured steps, like a cart passing through water or a rough place. ”

2056 Here and in the next reflection the intended sense is conveyed more clearly in English if na is not translated.

2057 This and the following reflection are in 5:57.2058 Ponobhaviko bhavasahkha.ro. Mp: "The kamma that creates existence,

the active production of renewed existence" (pon o bbh a v ik o ti punabbhavanibbattako, bhavasankharo ti bhavasankharanakammam). Presumably this is said to subsist through the body because the body is the instrument for forming and expressing volition.

2059 The formula is the same as that at 6:12, though the content is different. The ten principles are the same as the "ten qualities that make for a protector" at 10:18.

2060 Ce paripunnam should be corrected to parisuddham as in Be and Ee. Ce reads parisuddham in the parallel passage occurring in the later suttas of the chapter, so it is clear that paripunnam is a typogi'aphical error.

2061 A Chinese parallel, MA 110 <|T I 598c2i—599b7), differs slightly from the Pali in its list of defilements and their wholesome opposites. It includes lack of faith and faith, muddle-mindedness and mindfulness, and foolishness and wisdom. Faith, mindfulness, and wisdom— together with energy and concentration (overlapping with the Pali list)—constitute the five spiritual faculties, considered as absent or present.

2062 I use "decline" to render parihani and "deterioration" to render hani. The two. are virtuall)' synonymous.

2063 The folio wing, self-examination is modeled on 4:93.


2064 This portion of the sutta is modeled upon 9:6, but it takes associating with a person last and does not treat it in as much detail.

2065 A similar passage is at 6:51. In the present sutta, Be and Ee read the second item as sammosam gacchanti, lit. "go to forgetting," which seems preferable to Ce sammoham gacchanti, "go to delusion." In 6:51 all three editions read na sammosam gacchanti, which is supported by Mp's gloss: vinasam na gacchanti ("they are not lost"). Here and below, where Ce and Ee read pubbe cetaso sanjphutthapubba, Be has the negative pubbe cetaso asamphuttha- pubbar "with which he had previously not been familiar." This is likely to be a .typographical error; at 6:51 Be reads,in.conformity with Ce and Ee, pubbe cetaso samphutthapubba.

2066 An expanded parallel of 5:61, 7:48, and 9:16.2067 The last five contemplations are among the ten foulness medita

tion subjects dealt with in detail in Vism chap. 6.2068 An expanded parallel, based on 8:83. It also has a close corre

spondence with 9:14, which poses nine of the questions, but in terms of "intentions and thoughts'" (sahkappavitakka) rather than "all things" (sabbe dhamma).

2069 The last two items, amatogadha sabbe dhamma. and nibbanapariyosana sabbe dhamma, seem to be synonymous. A Chinese parallel, MA

. 113 (at T I 602ci-i6), makes the following assertions: "All things are rooted in desire; all come together in contact; all converge on feeling; all originate from attention; all are stopped by mindfulness (see Sn 1035); all are headed by concentration; wisdom is above all; liberation is the truth (or core) of all; all have nibbana

• as their consummation." Interestingly, MA 113 continues (at T I 602ci7-28) with a passage that in AN correponds to the next sutta, 10:59, though rather than assure the m onk who practices in such, a way one of two fruits, it states that he will definitely attain arahantship.

2070 Na c'uppanna papaka akusala dhamma ciitam pariyddaya thassanti. As phrased, the text seems to be saying that such bad unwhole' some qualities do arise but do not gain control over the bhikkhu's mind. However, it is possible the intent of the statement is that such bad unwholesome qualities do not arise and gain control over his mind.

2071 Lokassa samahca visamahca. Mp: "Good conduct and misconduct in the world of beings" (sattalokassa sucaritaduccaritani).

2072 Lokassa bhavanca vibhavanca. Mp glosses as "its grow th and destruction, also success and failure."

2073 Perceptions §§8-10 will be explained just below in 10:60.2074 Apart from this text there is no further information about

Girimananda in the Nikayas. In Theravada Buddhist countries


this sutta has achieved the status of a paritta, a "protective discourse/' which bhikkhus often recite to people afflicted with illness.

2075 In Be only, ottharogo, lip disease, is between dantarogo and kaso.2076 Both this and the following perception are reflective contem

plations on nibbana. In the classical scheme of forty meditation subjects, they can be subsumed under the "recollection of peace" (upasamanussati), explained at Vism 293-94, Ppn 8:245-51.

2077 Where Ce and Ee read pajahanto viramati anupadiyanto, Be has . pajahanto viharati anupadiyanto. Mp offers no clarification.

2078 It is hard to see exactly how the explanation is connected to the theme of impermanence. Some manuscripts read this perception as sabbasankharesu anicchasafina, "perception of wishlessness (or desirelessness) in regard to all conditioned phenomena," which seems to tie up better with the definition:

2079 The mental activity (cittasankhara) here is perception and feeling, for these things are said to be bound up with the mind and to occur in dependence on it (see MN 44.15,1301,28-29).

2080 That is, liberating the mind from the obstacles to the refinement of serenity and insight.

2081 I read this sentence thus: "Purima bhikkhave koti na. pannayati avijjaya, ito pubbe avijja nahosi atha paccha samabhazn'-' ti: evametam bhikkhave vuccati. The punctuation in all three editions gives the impression that the only part of the Pali sentence that forms a direct quotation is that between ito pubbe and sambhavi. 1 think it more likely that evametam bhikkhave vuccati.applies to the statement as a whole, from purima through sambhavi, rather than to only part of it, and I translate accordingly.

2082 Mp glosses "has a nutriment" (sdharam) with "has a condition" (sapaccayam).

2083 Though there are only nine items in the first part of this sutta (the negative series), it appears to be included in the Tens because there are ten items in the second part (the positive series). The next sutta uses the same scheme but augmented in the first part by craving for existence.

2084 There is a word play here. "Have reached certainty about me" (mayi nitthamgata) is an idiom meaning that a person has achieved secure faith in the Buddha, the mark of a stream-enterer. But nittha also means goal, namely, arahantship. Thus reaching certainty about the Buddha marks the attainment of stream-entry (or higher stages), while gaining the goal marks the attainment of arahantship. In the light of this distinction, Mp explains "gain the goal here in this world" (idha nittha) as "reach final nibbana in this very world" (imaSmijnyeva loke parinibbanam). "This world" (idha, lit., "here") obviously means the sense sphere, since the


stream-enterer and once-returner may reach the goal in a heavenly realm and not necessarily in the human realm. Mp says that "having left this world" (idha vihaya) means "in the pure abodes of the brahma world (suddhavasabrahmalokam)

•2085 Ekablji, kolamkola, and sattakkhattuparama. These are three grades of stream-enterers in the technical sense. They are distinguished according to the sharpness of their spiritual faculties. For the distinctions between them, see 3:89.

20§6 For the distinctions between these five kinds of non-returners, see 7:55. They are mentioned in relation to the threefold training at 3:87 and 3:88.

2087 Here the text uses the word sotapanna in a loose sense. Mp -says it means those who have entered the "stream" of the noble path (ariyamaggasotam apanna). The word thus applies to disciples at all fo u r stages of awakening.

2088 Ee omits this passage, though acknowledging its presence in the manuscripts it drew upon. Ce and Be both include it. The transition to the Buddha's talk on the ten grounds of praise is unclear, unless We assume that, as in the preceding sutta, the Buddha had visited the monks and reproached them for engaging in pointless talk.

2089 This is a more compressed version of MN 6 , 1 33—36. The latter includes sections on the three lower stages of realization and the five mundane direct knowledges but excludes §§5-6 of this sutta.

2090 An expanded parallel of 5:63 and 5:64.2091 A part-parallel of 6:44, with similar setting but different

contents.2092 Ce petta pi yo; Be pitamaho, Ee petta piyo. PED explains pitamaha

(under pitar) as "grandfather," which seems unlikely here. PED. under pettapiya (epic Skt pitrvya), gives "father's brother, paternal uncle," which can thus support Ce and Ee if the spaces are eliminated. See too pp. 1758-59, note 1330.

2093 1 take Ce -na n o here to be a misprint for —nane . which occurs in the repetition of the statement toward the end of the sutta. In 6:44, Ce has —nane in both places.

2094 D ussllyam aparisesam nirujjhati. Mp: "Here, the five kinds of immorality are abandoned by the path of stream-entry; the ten [courses of unwholesome kamma], by the path of arahantship. At the moment of fruition they are said to have been abandoned. By nirujjhati the text here refers to the moment of fruition. A worldling breaks virtuous behavior in five ways; by committing a parajika offense, by giving up the training, by joining another sect, by reaching arahantship, arid by death. The first three lead to the decline of development, the fourth to its growth, and the


fifth neither to decline nor growth. But how is virtuous behavior broken by reaching arahantship? Because a worldling can have extremely wholesome virtuous behavior, but the path of arahantship leads to the destruction of wholesome and unwholesome kamma; thus it is broken in that way." This, it should be pointed out, is explained from the Abhidhamma standpoint, according to which an arahant's actions, being mere activities (kiriya) without kammic result, are not classified as either wholesome or unwholesome. In the language of the suttas, however, they would be described as extremely wholesome.

2095 I translate on the basis of Ce and Be, which read tdyo me.. Ee consistently reads only tayo, without me. .

2096 I read with Ce and Ee micchaditthika, as against Be papaniitta, "have bad friends."

2097 An expanded parallel of 9:29.2098 Atthane ca kuppati. Mp: "In relation to some intentionally moti-.

vated event there can be a reason [for getting angry], as when someone acts for my harm/and so forth:.But this is not the case when one injures oneself against tree stumps and so forth. Therefore, in this case it is said that the resentment is without a reason (atthane aghato)."

2099 An expanded parallel of 9:30.2100. Also in 4:36.2101 An expanded parallel of 8:82.2102 I here read with Be Sati kho pana ayamayasma uttari karaniye, as

against Ce and Ee Mutthassati kho pana ayamayasma uttari karaniye, "This venerable one, who is muddle-minded, when there is something further to be done. . ." In Be sati is a present participle used in a locative absolute construction; it is totally unrelated to the noun sati meaning mindfulness. Possibly the reading mutthassati arose through the influence of 10:85 §7 below.

2103 Ce repeats the exchange here once more, with the trickster telling his companion to dig still again. I follow Be and Ee, which omit this repetition.

2104 As with 10:84 § 1 0 ,1 prefer the Be reading.2105 This is the name in Ce. Ee reads kalakam, which could also be

taken as a proper name. But Be has kalakatam, which means "one who has died."

2106 Ayampi dhammo na piyataya nagarutaya na bhavanaya ha samannaya na ekibhavaya samvattati. Mp glosses na sa m a n n a y a with na samanadhammabhavaya "nor to the state [or duty] of an ascetic." Mp obviously takes sSmanna to be derived from samana. However, the word samanna is also an abstract noun from samana,

\

meaning "the same" or "similar," and I believe this is the sense


intended here. I translate it as "accord," which agrees well with the next word, eklbhavaya. See too p. 1791, note 1623. Mp does not gloss bhavanaya, but in commenting on 8:2 it allows two alternatives, "meditative development" and "esteem.for virtues." In this context I have taken the latter to be intended. A Chinese parallel, MA 94, at T 1576a23-25, has for bhavanaya, "norto meditative development"; and for samanna, "norto obtaining the ascetic state." Despite this agreement between Mp and MA 9 4 ,1 still think it possible that the words were misunderstood at an early period and prefer my rendering.

2107 This partly, replicates 5:211,. but the difference in formulation is too prominent for it to be called an expanded parallel of the earlier sutta.

2108 With Ce, Be, and Mp (Ce arid Be). I read saddhammassa na ■vodayanti. Ee has the singular verb vodayati, but the notes in Ee also refer to mss with vodayanti. Saddhammassa should be resolved saddhamma assa .Mp: "The good qualities of the teaching;. consisting in the three trainings, do not become polished for him" (sikkhattayasahkhata sasanasaddhamma assa vodanam na gacchanti).

2109 Versions of this sutta are also at SN 6:9-10 and Sn 3:10.2110 M a h'evam Kokalika, ma h'evam Kokalika. Sn p. 124 has the same

reading, but SN I 150,7-8 reads: ma h'evam Kokalika avaca, ma h'evam Kokalika avaca.

2111 The unripe belli fruit is about the size of a peach, the ripe fruit the size of a pomegranate.

2112 The sutta refers to Tudu as a paccekabrahma. Neither Mp nor Mp-t define the term, but Spk-pt I 213 (VRI ed.), commenting on its occurrence at SN I 146,26-27, explains it as a brahma who travels about alone, not as a member of an asseiribly- (paccekabrahma ti ca ekacari brahma, na parisacarl brahmati attho). Mp.says that in his

. past life he had been Kokalika's preceptor. He passed away as a non-returner and was reborn in the brahma world. When he heard that Kokalika was slandering Sariputta and Moggallana, he came to request him to place confidence in them.

2113 Since the Buddha had declared Tudu a non-returner, Kokalika reproaches him for reappearing in the human world. As a non- returner he does not, of course, take rebirth into the human worlds but he can manifest himself before humans.

2114 The following three verses are at 4:3.2115 In the Indian numbering system one koti = ten million; a koti

of kotis = one pakoti; a koti of pakotis = one kotipakoti; a koti of kotipakotis = one nahuta; a koti of nahutas = one ninnahuta; a koti of ninnahutas - one abbuda-, twenty abbudas = one nirabbuda.


2116 Mp states that the red-lotus (paduma) hell is not a separate hell realm but a particular place in the great avid hell where the duration of the torment is measured by units of padumas. The same applies to the abbuda hell, etc., mentioned below.

2117 Ce should be corrected by bringing the word dlgham down a line. Thus the paragraph begins with evam vutte and the question with klva dlgham nu kho bhante. The mistake is in both the printed and electronic versions of Ce.

2118 An expanded parallel of 8:28.2119 In Ee titled Upasakavagga, "The Chapter on Lay Disciples."2120 This is a part-parallel of SN 42:12, IV 331-37, but differing slightly

in arrangement. Where there are mixed grounds for praise and criticism, SN 42:12 enumerates all the grounds for praise and criticism together, each in its own group, whereas the present sutta takes each item in the order in which it occurs, designating it a ground for either criticism or praise.

2121 The three variables of the pattern to be elaborated are: (i) how wealth is acquired, whether unrighteously, righteously, or both; (ii) whether or not it is used for one's own benefit; and (iii) whether or not it is used to benefit others. Those who rank positively on all three will be further divided into those who are attached to their wealth and those who are unattached to it.

2122 An expanded parallel of 9:27. It differs only by the addition of the section on dependent origination, which is also in the version of SN 12:41, I I 68-70, a full parallel.

2123 Mp: "The noble method (ariya nciya) is the path together with insight."

2124 This sutta is probably included in the Tens because of the ten views.

2125 Evam kho te, gahapati, moghapurisa kalena kalarn sahadhammena suniggahitam niggahetabba. Mp glosses sahadhammena as "with a cause, with a reason, with a statement" (sahetukena karanena vacanena).

2126 VibhajjavRdl bhagava, na so bhagava ettha ekamsavadl. The expression vibhajjavadl, used to describe the Buddha, is sometimes understood to mean that the Buddha analyzes things into their component parts. But the use of the term here (and elsewhere in the Nikayas) shows that it actually means that the Buddha draws the distinctions needed to avoid making broad generalizations that overlook important ambiguities. See how the term is employed at MN 99.4, II 197,io-i8.

2127 Like 10:93, this sutta was probably included in the Tens because it deals with the ten speculative views.

2128 Mp: " The most elevated question of all: 'Do not let him acquire the


bad view: "When I ask the ascetic Gotama the ultimate question, he falters and does not reply. Is it the case that he isn't up to the mark and cannot answer?""'

2129 Mp: "The same question: He shows that Uttiya again asked the same invalid question that he had previously posed in terms of whether the world is eternal. He asks from a different angle about the entire world, taking a stand on the belief in a sentient being (sattupaladdhiyamyeva thatva annenakSrem pucchati)."

2130 In Be and Ee, Kokanuda.2131 At 4:38 and 6 :5 4 ,1 render ditthitthana as "viewpoint," but here

as "basis for view." I follow Mp, which glosses the word in its earlier occurrences as meaning views themselves, but here as "causes for views" (ditthikttrana). Mp mentions eight such causes: the aggregates, ignorance, contact, perception, thought, careless attention, bad friends, and another person's utterance (khandha, avijja, phasso, sahna, vitakko, ayoniso manasikaro, papamitta, paraghoso).

2132 I follow Be, whose reading of this stock passage conforms to the sequence found elsewhere in AN. Ce and Ee invert the order of the "exalted," "concentrated," and "liberated" dyads, so that the superior consistently follows the inferior state. The Ce and Ee readings of all the earlier AN suttas use the sequence of the Be reading, and there seems no reason here for this sequence to be inverted.

2133 Mp: "H e will sink (samsldissati) because of sensual thoughts, or float away (uplavissati) because of thoughts of ill will and harming."

2134 Much of the following comes from the standard sequence on the progressive training, already at 4:198.

2135 No ca kho tava anuppattasadattha viharanti. The stock formula for the arahant, at 3:37 and 6:49, describes the arahant as one who has "reached his own goal" (anuppattasadattho). Thus Mp II 235,14-15, and Mp III 380,i7-i8, commenting on the formula, identify sadattha with arahantship.

2136 I read with Be anuppattasadattha ca viharanti, which seems necessary. Ce and Ee have, as in the earlier passages, no ca kho tava anuppattasadattha viharanti, "but they still have not attained their own goal." Since only nine meditative attainments are mentioned, it is unclear what justifies the inclusion of this sutta in the Tens. To obtain ten stages, I have divided the last stage into two parts, but I am unsure this was the original intention.

2137 Sanghe te viharato phaso bhavissati. Lit., "For you dwelling in the Sahgha, there will be ease [or comfort]." Mp: "[The Buddha] asks him to live in the midst of the Sahgha and does not permit him


to live in the forest. Why? [He thought:] 'If he lives in the forest, he will fulfill only the task of practice, not the task of learning. But if he lives in the midst of the Sahgha, he will fulfill the two tasks, attain arahantship, and become the foremost expert in the Vinaya Pitaka. Then, I will explain his past aspiration and resolution and appoint him as the foremost bhikkhu among the experts in the Vinaya.' Seeing this benefit, the Master did not permit Upali to live in the forest."

2138 Samamsanm. Identical with the first three of the "ten things that one who has gone forth should often reflect upon." See 10:48 for notes on these three themes.

2139 All three true knowledges are abridged in the text.2140 Ps I 188,32-189,4, commenting on MN I 42,28, explains wrong

knowledge (micchanana) as the delusion (moha) that arises when someone, having done a bad deed or pondered a bad thought, reflects on it and thinks, "I have done good." Wrong liberation (micchavimutti) arises when someone who is not liberated thinks "I'm liberated," or it is the belief that what is not liberation is true liberation.

2141 At Ps 1 188,35-189,9 right knowledge (sammanana) is explained to be the nineteen kinds of reviewing knowledge (see Vism 676,4 29,

Ppn 22.20-21) and right liberation (samniavimutti) to be the mental factors concomitant with fruition. I find it simpler to interpret "right knowledge" as the direct knowledge that culminates in arahantship and "right liberation" as the release of the mind from the asavas and other defilements.

2142 An expanded parallel based on 1:314 and 1:315.2143 The same sutta, but only as far as micchasamadhi and samma-

samadhi, is SN 45:1, V 1-2. Mp does not offer any substantial comment here, but Spk III 116,5-6, commenting on the same sentence in SN 45:1, explains that ignorance is a forerunner (pubbahgama) in two ways, as co-arisen condition (sahajata, a condition for simultaneously arisen phenomena) and as decisive-support condition (upanissaya, a strong condition for subsequently arisen phenomena). Spk-pt I I 103 (VRI ed.) adds that ignorance is a co-arisen forerunner when it makes simultaneous states conform to its own confusion about the object, so that they grasp impermanent phenomena as permanent, etc. It is both a co-arisen and decisive- support forerunner when a person overcome by delusion, not seeing the danger, takes life, steals, commits sexual misconduct, speaks falsely, and engages in other immoral actions.

2144 At Spk III 117,27-31 it is said that these do not occur all together in the mundane path but occur together in the world-transcending path. Even in the development of the mundane path it would be


a mistake to suppose the eight factors follow in sequence. Right view is the guide for the other path factors and the direct condition for right intention. Right view and right intention jointly condition right speech, right action, and right livelihood. These in turn are the basis for right effort and right mindfulness. Right concentration results from the interplay of right effort and right mindfulness. Right knowledge (samma nana) is the wisdom of the path of arahantship, and right liberation (samma vimutti) is the liberation from the asavas that occurs through right knowledge. Its culmination is the arahant's anasava cetovimutti pannavimutti ("taintless liberation of mind, liberation by wisdom").

2145 Nijjara. The "wearing away" of old kamma through austerities was a fundamental Jain concept. The Buddha borrows the word but gives it a new meaning. See too 3:74 for three kinds of "w earing away" taught by the Buddha.

2146 Mp explains that in this country, people do not cremate their dead relatives but bury them. After their bodies have decayed, they excavate the bones, wash them, arrange them in order, and worship them with scents and garlands. When an [auspicious] constellation arrives, they take the bones and wail and lament, after which they play [the game of] constellation.

2147 Asekha. A term for an arahant, who has completed the training in the noble eightfold path and thus possesses, beyond the eight path factors, right knowledge (sammanana) and right liberation (sammavimutti).

2148 Adhammo ca bhikkhave veditabbo anattho ca; dhammo ca veditabbo attho ca. Here dhamma should be understood more in the sense of the principle of goodness and truth than in the narrow sense of the Buddha's teaching. And attha should be understood in the sense of what is good, beneficial, and profitable (in a spiritual sense), what leads to one's long-term well-being and happiness. The word also means "meaning." Often dhamma and attha are paired off as two things that are to be understood and appreciated in the contemplative process, as in the expression atthaveda and dhammaveda, or atthapatisamvedi dhammapatisamvedl.

2149 What follows is a stock passage leading up to the elaboration of the brief teaching by one of the bhikkhus, usually either Mahakaccana or Ananda.

2150 A Chinese parallel occurs in MA 188. The first part, T1734a29-c24, roughly corresponds to 10:116, but it includes a block of text that mirrors MN 76.21, I 519,13-29, a satirical account of a certain teacher's claim to omniscience. A later part of the sutta, T I 734c25-735b25, is parallel to 10:115.


2151 Pandita. The word means "wise one, learned one." I am uncertain whether this was a proper name or a sobriquet.

2152 Cittatthanasatcmi. Mp glosses with cittuppadasatani. It seems to me that reading cinta- in place of citta- would be more appropriate to the context. One Burmese manuscript referred to in the notes to Ee does in fact have this reading.

2153 Pandito vata bho pandito vata bho. This refers back to the name of the ascetic sophist.

2154 These first three cases are common to Ce, Be, and Ee. Be ends here, but Ce adds two further paragraphs, and Ee one paragraph, unique to that edition.

2155 The two paragraphs in brackets are in Ce but not in Be or Ee. It seems to me to be foreign to the thought-world of the Nikayas to pit two doctrines that accord with the Dhamma against one another in a contest aimed at refutation, and also incongruous for an "assembly that accords with the Dhamma" (dhammika parisa) to be described as "loud and boisterous" (uccasadda tnahasadda). Normally, this expression describes either an assembly of non- Buddhist wanderers (as in 10:93, V 185,14) or a group of unruly householders making a racket (as in 5:30, HI 30,27). On one occasion it describes a group of bhikkhus (MN I 456,20-22), but they are promptly sent away by the Buddha.

In place of these two paragraphs in Ce, Ee has a paragraph that reads as follows: "Someone refutes and disproves a doctrine contrary to the Dhamma with a doctrine that accords with the Dhamma. In this way, [231] he delights an assembly that accords with the Dhamma. For this reason, the assembly that accords with the Dhamma becomes loud and boisterous, exclaiming: 'He is truly wise, sir! He is truly wise, sir!"' It is quite normal, even expected, for a doctrine that accords with the Dhamma to prevail over a doctrine contrary to the Dhamma, but again it seems incongruous for an assembly that accords with the Dhamma to become "loud and boisterous."

2156 These verses are also at Dhp 86-89.2157 Te lake parinibbuta. This could also have been rendered, "They

have attained nibbana in the world."2158 PED explains paccorohani as "the ceremony of coming down

again (?), approaching or descending to (acc.), esp. the holy fire." SED sv pratyavarohana says: "A particular Grhya [householder] festival in the month Margasirsa" (November-December).

2159 Paccorohama bhavantam, paccorohama bhavantam. It is apparently from this salutation that the paccorohani festival derives its name. SED explains the verb pratyavarohati to mean: "to descend (from a seat, chariot, etc.) in honor of (acc.)." Apparently, here


the brahmins are descending in honor of Agni, the god of fire, representing the all-pervasive energy of the universe.

2160 I follow Ce, which unlike Be and Ee, does not include dhammam in the sentence.

2161 I follow Be, which is consistent in putting the dark path before the bright path here and in 10:190. Ce and Ee put the bright path first here, but invert the sequence at 10:190. My title conforms to Be, whereas Ce has "The Bright Path" here but titles 10:190 "The Dark Path."

2162 This sutta and the following are parallels respectively of 10:119 and 10:120.

2163 This sutta and the next are parallels respectively of 10:117 and 10:118.

2164 There is parallelism between 10:171 and 10:113; 10:172 and 10:115; and 10:173 and 10:114.

2165 It was this Cunda that offered the Buddha his final meal. See DN ■ 16.4.17-19, I I 127.

2166 Soceyyani. The meaning is not immediately clear and Mp does not gloss the word. Soceyya normally means "purity, purification," but from the context it seems to refer to a kind of rite.

2167 The last four refer respectively to: (1) a woman protected by her co-religionists, (2) one already married or even promised to a husband at birth or in childhood, (3) one with whom sexual relations entail punishment, and (4) a girl who has been garlanded by a man as a sign of engagement.

2168 All three editions here read bajjhantu, "let them be bound." Mp provides no gloss but at MN I 287,ii we find vajjhantu, glossed by Ps II 332,16 as vadham papunantu, "let them be slaughtered," and by Ps-pt II 230 (VRI ed.) as maranam papunantu, "let them die." I thus take vajjhantu to be the correct reading.

2169 Pali: saddhanv, Skt sraddhani. SED sv sraddha says: "A ceremony in honour and for the benefit of dead relatives observed with great strictness at various fixed periods and on occasions of rejoicing as well as mourning by the surviving relatives (these ceremonies are performed by the daily offering of water and on stated occasions by the offering of pindas or balls of rice and meal to three paternal and three maternal forefathers, i.e., to father, grandfather, and ^reat grandfather; it should be borne in mind that a sraddha is not a funeral ceremony but a supplement to such a ceremony; it is an act of reverential homage to a deceased person performed by relatives, and is moreover supposed to supply the dead with strengthening nutriment after the performance of the previous funeral ceremonies has endowed them with ethereal bodies; indeed, until those anteyesti or 'funeral rites' have been performed, and until the succeeding first sraddha has been


celebrated the deceased relative is a preta or restless, wandering ghost, and has no real body.. . ; it is not until the first sraddha has taken place that he attains a position among the pitrs or Divine Fathers in their blissful abode called Pitr-loka, and the sraddha is most desirable and efficacious when performed by a son ...)."

2170 It is presumably the passages on the ten unwholesome and wholesome courses of kamma that explain the inclusion of this sutta in the Tens.

2171 Ce anuppanna should be corrected to upapanna, the reading in Be and Ee and clearly required by the context.

2172 Atthanepi bhavam gotamo parikappamvadatL Mp: "[By this] he asks: - 'When it is the wrong occasion [for sharing the merit of giving],does Master Gotama proclaim the fruitfulness of giving to that relative?' For the brahmin held the belief that the donor does not gain any fruit of a gift given thus. But the Blessed One, having acknowledged his question, shows: 'The donor gains the fruit of his gift wherever he is reborn, in any place where he is sustained by his meritorious fruits.'"

2173 This chapter is parallel to. the Third Fifty, Chapter IV; the next chapter, to the Third Fifty, Chapter V.

2174 This chapter is parallel to the Fourth Fifty, Chapter I.2175 Ee merges these eleven suttas with the previous one, thus count

ing only one sutta in the chapter, whereas Ce and Be, which I follow, have twelve distinct suttas. Thus from this point my numbering differs significantly from Ee.

2176 Except for the abridgment I do not detect any difference between this sutta and the previous one. I have translated the text just as it is, additionally abridging only the descriptions of wrong view and right view. None of the editions says anything about this. Mp does not comment on the first five suttas in this vagga, stating that their meaning is clear.

2177 Samsappanlyapariyayam vo bhikkhave dharnmapariyayam desessami. Mp: "An exposition of the Dhamma that has /creeping' as its subject matter."

2178 Mp: "In doing that action he creeps forward, creeps around, wriggles around."

2179 Uluka. The owl may have been included here because it operates furtively. The Chinese counterpart at T I 273c27-28 mentions only four animals: the snake, the mouse, the cat and the fox.

2180 The text has the genitive plural sancetanikanam kammanam. Out of deference to established English usage, I have used the singular "kamma." In view of the fact that kamma is by definition volitional (cetana 'harn bhikkhave kammam vadiimi), "volitional kamma" sounds redundant, but I follow the Pali. Apparently the text is playing off two meanings of kamma, the literal meaning


of "deed, action" and the extended meaning of a deed with the capacity to produce ethically determined fruits. The former meaning, perhaps, is accentuated by kata, "done," the latter by upacita, "accumulated, stored up" as well as by the reference to the time periods when it can ripen.

2181 On the threefold ripening of kamma, see pp. 1639-40, note 372. The Buddha's statement that there is no termination of volitional kamma so long as one has not experienced its results seems to contradict one of the main premises of his teaching, namely, that to attain liberation—"to make an end of suffering"—one need not experience the results of all the kamma one has accumulated in the past. This tenet (at least according to the Nikayas) was proposed by the Jains, as stated at MN 14.17, I 92,35-93,10; MN

. 101.10, II 2 1 8 ,i-i2. However, since the cycle of rebirths is "without discoverable beginning" (anamatagga samsara), and in this long stretch we have all accumulated an immensity of kamma,

. it would virtually require infinite time to exhaust such kamma by experiencing its results. The Buddha taught that the key to liberation was not the eradication of past , kamma (whether by experiencing its results or by austerities) but the elimination of the defilements. Arahants, by terminating the defilements, extinguish the potential for ripening of all their past kamma beyond the residue that might ripen in their final life. Mp explains the text's statement as having an implicit meaning: "This is intended to show that as long as samsara continues, if there is kamma that has acquired the capacity to ripen (patiladdhavipakarahakamma) 'there is no place on earth where one might escape an evil deed'" (the citation, na vijjati so jagatippadeso, yatthatthito mucceyya papakamma, is from Dhp 127). The point, in other words, is not that all karhma created will have to ripen, but that any kamma created and accumulated retains the potential to ripen as long as one wanders On in the cycle of rebirths.

A Chinese parallel of 10:219, MA 15 (T 1437b24—438bn), opens with a similar declaration as 10:217. The statement (at T1437b26- 2g) reads in translation: "If one has done a past kamma, I say that one must experience its result: one experiences it either in the present life or in a future life. But if one has not done a past kamma., I say that one will not experience its result" (SWH&fF

The Chinese parallel offers only two alternatives for the time of ripening and lacks anything corresponding to the problematic assertion, "I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated."

2182 Kayakammantasandosabyapatti. Mp glosses as "a fault consisting


in bodily action" (kayakammantasankhata vipatti). Apparently, Mp understands sandosa and bydpatti to convey the same meaning, glossed by vipatti, but I take the compound to be a dvanda: "corruption and failure."

2183 See p. 1672, note 582.2184 Apparently this version differs from 10:217 only by abridging

the expository sections and by omitting the simile of the dice.2185 Although the text of the sutta (in the three editions) does not

include a peyyala here, indicating an elision, it was probably right here that the sutta originally included the passage on the ten courses of kamma (as in the preceding two suttas). Only in this way would its inclusion in the Tens make sense. Further, the transition to sa kho so . . . ariyasavako evam vigaiabhijiho vigatabyapddo asammulho in the next paragraph, with the reference to a definite subject, implies that it had been preceded by a passage that already spoke about the noble disciple. We find the full passage, in fact, in the Chinese parallel, MA 15, which is a synthesis of 10:217-18 and the present sutta.

The structure of MA 15 is as follows: Following the opening statement, the Buddha defines the ten kinds of unwholesome kamma of body, speech, and mind. He then says that an instructed noble disciple discards the threefold unwholesome types of kamma (bodily, verbal, and mental) and cultivates the threefold wholesome types. At this point "that instructed noble disciple"

), possessing such energy and virtue, has purified his kamma of body, speech, and mind. He is without anger and hostility, has dispelled drowsiness, eliminated restlessness and arrogance, abandoned doubt, and gone beyond conceit. He is mindful, possesses clear comprehension, and is unconfused. He then pervades the ten directions and the entire world with a mind of loving-kindness and the other three immeasurables.

2186 Yam kho pana kind pamdnakatam kammam, na tarn tatrdvasissati, na tam tatravatitthati. Mp identifies "measurable kamma" with sense-sphere kamma (kdmdvacarakamma), that is, kamma due to produce its results in the sense sphere. Since the disciple being described is presumably a non-returner (or one bound to become a non-returner), he or she will take rebirth in the form realm and never again descend to the sense sphere. Thus the sense-sphere kamma cannot find an opportunity to ripen.

2187 As pointed out earlier, the Pali word kamma bears two senses often difficult to distinguish: the etymological sense, simply an action or deed, and the soteriological sense, a deed considered as a moral force that can bring retributive consequences. It is strange that the text says unequivocally that one who develops


the liberation of mind by loving-kindness can do no bad deed. It seems to me that although such a person might not commit bad deeds motivated by hatred and ill wi 11, they could still do bad deeds, even minor ones, motivated by greed and delusion.

2188 This statement, too, seems counterintuitive. Those who do no bad deeds in this life certainly can suffer the kammic effects of bad deeds done in previous lives. Thus Moggallana was assassinated and the Buddha himself was badly injured by a sharp stone that broke off from the boulder hurled at him by Devadatta. Virtuous people who are not arahants might also undergo psychological suffering, and not merely physical pain, as a consequence of undesirable situations. For example, Ananda, a virtuous monk,. felt grief and worry when the Buddha fell ill and Visakha, a stream-enterer, lamented the death of her grandchild.

2189 Cittanlaro ayam bhikkhave macco. Mp: "They have mind as their cause, or their interior is due to mind (cittakarano,'atha Va citteneva- antariko). For with the mind at rebirth that follows without interval the mind at death, one becomes a deva, a hell-being, or an animal."

2190 Karajakaya. I translate the expression literally but it may imply much the same thing as such English expressions as "this mortal body" or "this corporeal body." DOP sv kara, says: "A body produced by action, the physical body." SN 12:37, II 65,l, speaks of the body as "old kamma" (jpuranamidam.. .kammam). The Chinese parallel has nothing that corresponds to this term.

2191 Mp: "By means of loving-kindness, .the feeling that would have been experienced upon rebirth is cut off, and thus it does not follow one along. This is the reflection of a noble person who is a stream-enterer or a once-returner." Presumably, the bad kamma is all to be experienced here (sabbam tam idha vedqmyarn)/ in this life, and will not follow along (na. tam anugam bhavissati) because his next rebirth will be in the form realm, where there is no painful experience, and he will attain nibbana in the form realm without returning to this world.

2192 Idha pahhassa bhikkhuno uttarim vim uttim appativijjhato. Mp: "A wise bhikkhu here: The wisdom in this teaching is called 'wisdom here.' The meaning [of a wise one here] is a noble disciple who is settled in the noble wisdom that pertains to the teaching" (imasmim sasanepahiia idhapanna nama, sasanacaritayaariyapanhaya thitassa ariyasavakassa ti attho).

2193 Mp calls this the state of a "jhana non-returner" (jhananagamita). Such persons have realized the lower two fruits and attained the jhanas, but have not yet really reached the stage of non-returner. By the karmic power of their jhanas they will be reborn in the


form realm, where they will attain the higher two paths and fruits without ever returning to the sense sphere; thus they are called "jhana non-returners." The "further liberation" (uttarim vimutti) is arahantship. See too p. 1664, note 539.

2194 Ee combines these three suttas with the previous one.2195 Neither Ce nor Ee numbers this vagga. Ce, however, numbers

the suttas in this series as if the vagga were to be counted as 3 (thus beginning with 10.5.3.1, where the second figure indicates the number of the Fifties and the third the number of the vagga). Be numbers it 23, in accordance with the consecutive numbering scheme it uses for the vaggas. Since the "Extra Fifty" has only twenty-six suttas without this vagga, I have numbered it "111/' on the assumption that it belongs in this set of Fifty.

2196 Ce numbers the suttas from 10.5.3.1 to 10.5.3*510. Be, using consecutive numbering for1 the entire nipata, numbers them from. 237 to 746; Ee numbers them from 217 to 219, collecting all the elaborations into 219 ,1 follow the.system of Be. '

2197 It seems peculiar for riglit knowledge and right liberation to be treated as conditions for direct knowledge, for (as denoting the knowledge, and liberation of the arahant) they are normally themselves the results of direct knowledge.

2198 Here Ce and Ee additionally insert upasamaya ("for the pacification").

N otes to th e E lev en s

2199 An expanded parallel of 10:1. It differs only by dividing the compound "disenchantment and dispassion" (nibbidaviraga) into two.

2200 An expanded parallel of 10:2.2201 An expanded parallel of 10:3.2202 An expanded parallel of 10:88.2203 Here, Ce and Ee have the singular verb, vodayati, as against Be's

plural vodayahti. Ee states in a note that all manuscripts have vodayanti. See p. 1849, note 2108.

2204 An expanded parallel of 10:6, with an additional section in which Ananda discusses the same state of concentration with Sariputta and receives the same answer. Note that whereas, in the Tens, Sariputta answers the question in a different way than the Buddha (but presumably referring to the same state of concentration), here his answer agrees with the Buddha's.

2205 Ee treats the passage from here to the end as a separate sutta, which it numbers 8 . Thus from this point on its numbering exceeds by one the numbering in Ce and Be, which take this

Notes to the Elevens 1861

dialogue to belong to 11:7. The last sentence, applauding the agreement between the Buddha's explanation and Sariputta's, confirms that both are parts of a single sutta. In contrast, 10:6 and 10:7, which are also dialogues on this samadhi respectively between Ananda and the Buddha, and Ananda and Sariputta, have no bridge that unites them.

2206 Mp identifies the "foremost state" (aggapada) with nibbana.2207 By counting the sense faculties and their objects, this sutta

includes more than eleven items. But to maintain the elevenfold scheme, 1 begin numbering the relevant items with "earth."

2208 Be has the name as Saddha.2209 Jhayati pajjhayati nijjhayati avajjhayati. As in 6:46, 111 354,a-io, the

tone is derisive.2210 Yassa te nabhijandma, yampi nissdya jhayasi. See MN 22.36,1 140, w/;

"W hen the devas with Indra, Brahma, and Pajapati, search for a monk tlrus liberated in mind, they do not find that on which the consciousness of one who has thus attained is dependent. Why so? I say that one who has thus attained is untraceable even in

. this very life" (evam vimuttacittam kho, bhikkhave, bhikkhuni sa-inda deva sabrahmaka sapajapatika anvesam nadhigncchanti 'idam nissitam tathagatassa virmdnan' ti. Tam kissa hetu? D itth’evahambhikkhave, dhamme tathagatam ananuvijjo ti vadami).

2211 Pathaviyam pathavisanna vibhuta hoti. Mp glosses vibhuta here with "evident" (pakata), explaining: "The perceptions of the four or five jhanas arisen with earth, etc., as object are evid en t. . . because they have been seen with insight as impermanent, suffering, and non-self ." Mp tries to support its interpretation with a citation it says is from a sutta: vibhuta, bhante, rupasanna avibhuta atthikasannd. However, a search through CST 4.0 fails to locate these words anywhere in the Nikayas. To my knowledge, in the Nikayas vibhuta always means "disappeared, vanished." See the expressions vibhutasanni at Sn 874, and vibhutarupasanfiissa at Sn 1113, where in both cases vibhuta can only mean "disappeared." There seems no reason to ascribe a later meaning to it here. A Chinese parallel, SA 926 (at TII 235c26-236bn), supports this conclusion. Taking earth as an example (at II 236a27), it reads: "A bhikkhu is able to suppress the perception of earth in relation to the perception of earth" Could the middle2J, here be gratuitous so that we should read

2212 Mp: "H e meditates by the attainment of fruition engendered by having passed in this way through the sequence of insights" (evam vipassandpatipatiya agantva uppaditaya phalasamapattiya jhayanto).

2213 This sutta combines into one 3:143-45, and adds an extra dyad


to obtain eleven items. It might thus be considered a composite eleven. The formula on the arahant is also in 7:61. Mp explains "ultimate conclusion" (accantanittho) thus: "The indestructible nibbana is his conclusion; it is called 'ultimate' (accanta) because it surpasses the end (antam atitattd)."

2214 A part-parallel of 6:10.2215 I translate this freely in accordance with natural English diction.

More literally it would read: "Bhante, among the various ways in which we dwell, how should we dwell?"

2216 Brahmali writes: "It is worth noting that a layperson speaks of entering upon the rains residence. Perhaps this was a common phenomenon in northern India, and not just restric ted to samanas. Maybe it was generally too difficult to travel."

2217 Mp identifies the asamayavimutto with the arahant. In relation to the expression in 6:55, "does not see in himself anything still to be done or [any need] to increase what has been done" (asamaya-

. vimiitto karanlyafn attano na samanupassati katassa vd paticayam), Mp has glossed paticayam with "progress by repeatedly doing"(punappunam karanena vaddhim).

2218 Neither Ce nor Be use a ti to signal the end of a direct quotation, and thus on their readings it is not easy to determine exactly where the meditation formula ends. Ee inserts ti here, which signifies that the form ula ends here and that it includes the simile and the repetition. The devas that subsist on edible food belong to the sense sphere. Those that have been reborn in a mind-made body belong to the form sphere. It is not clear why it is said that they "do not see in themselves anything still to be done or [any need] to increase what has been done" (td karanlyam attano na sarnanupasSanii katassa vd paticayam). This phrase is normally reserved for the arahant. I can only surmise that the text is alluding to those devas that have attained arahantship.

2219 I read with Be and Ee aggi mutto, as against Ce aggimukko.2220 Saddhassa updsakassa putto. This might have also been rendered

"the son of the male lay follower Saddha," taking saddha to be a proper name. But in such a case I would expect nama to have been included. Be reads sudattassa updsakassa putto, "the son of the male lay follower Sudatta." Sudatta was the proper name of Anathapindika, but Anathapindika's children would surely have been well known to the Buddha and thus his inquiry about the monk's identity would be strange. Further, except under rare . conditions, the Nikayas do not refer to Anathapindika by his personal name.

2221 Saddhapadanesu-vMp: "In the manifestation, the characteristics, of

Notes to the Elevens 1863

persons endowed with faith" (saddhcinam puggalanam apadcinesu lakkhanesu).

2 2 2 2 An expanded parallel of 8 :1 . This is the version that is usually recited as a protective discourse.

2223 The eleven benefits are explained in detail at Vism 311-14, Ppn 9.59-76.

2224 Identical with MN 52.2225 The. householder is described as gahapati atthakanagara, where

-nagarci means "a citizen of [such and such] a city." The word for city itself is nagara. This is analogous to calling a person from New York a New Yorker, one from Paris a Parisian, etc.

2226 Ten'eva dhamniaragena dhammanandiya. As at 9:36; see p. 1827, note 1917. Mp: "What is meant by this pair of terms is desire and lust for serenity and insight. For if one is able to exhaust all desire and lust for serenity and insight, one becomes an arahant. If one cannot do so, one becomes a non-retumer. Because one has not abandoned desire and lust for serenity and insight, through, the volition of the fourth jhana one is reborn in the pure abodes. This is the general explanation among the teachers."

2227 The base of neither-perception-nor-non-perception is not included because it is considered too subtle for its constituent factors to be used as objects of contemplation.

2228 The eleven "doors to the deathless" are the four jhanas, the four immeasurables, and the lower three formless attainments. They are used as bases to develop insight and attain arahantship.

2229 That is, five hundred kahSpanas.2230 Identical with MN 33.2231 At SN 47:6, V 148,1-2, the four establishments of mindfulness are

called the pasture (gocara) of a bhikkhu, that is, the proper sphere of his attention.

2232 The dialogue here is identical with the first part of 11:7.2233 Be does not include this series of suttas, perhaps assuming that it

was implied by the preceding. Ee includes it only as three short sections within the larger sutta on the simile of the cowherd.

2234 Ee does not number this vagga. Both Ce and Be number it 4.2235 Ce numbers the suttas in this vagga starting from 1 and ending

at 170, Be numbers them in continuation with those in the entire nipdta. Since it did not include the positive version of the cowherd simile, Be begins with 502 and ends with 671. I use both schemes but begin the absolute count with 982.

Appendix 1: Expanded Parallels in the Anguttara Nikaya

1:314 + 1:315 —* 10:104: C onsequences of w rong view and right view.

3:31 —*■ 4:63: R everence for m other and father.3:48 —► 5:40: People in the fam ily grow w hen the family head

has faith.3:50 —* 5:103: H ow an evil bhikkhu is like a master thief..3:96 —► 4:259: A bhikkhu is like a king's thoroughbred horse

(four-truths version) -3:98 4:260: A bhikkhu is like a king's thoroughbred horse

(arahant version).3:135 —* 7:36: Qualities of a true friend.4:34 —► 5:32: Forem ost kinds of confidence.4:51 —1► 5:45: Stream s of m erit by offering requisites.4:112 5:203: A bhikkhu is like a king's thoroughbred horse

(rectitude version).4:160 —*■ 5:56: Decline and disappearance of the Dhamma.5:24 —*■ 6:50 —► 7:65 —► 8:81 —* 10:3 —►•11:3: Proxim ate causes for

liberation.5:34 —*■ 7:57: D irectly visible fruits of giving.5:42 —► 8:38: A good p erson is born for the good of many.5:61 —*■ 7:48 —► 9:16 —► 10:56 : Perceptions culminating in the

deathless.5 :6 3 /5 :6 4 —*■ 10:74: G row ing by a noble growth.5:201 6:40 —► 7:59: W h y the good D ham m a does and does

not continue.6:19 —► 8:73: M indfulness of d eath (how do you develop it

version).6:20 —► 8:74: M indfulness of d eath (m any causes of death

version).6:23 —► 8:56: D esignations for sensual pleasures.

1865

1866 Appendix 1

6:31 —► 8:79: Decline of a trainee bhikkhu (direct declaration version).

6:32 —► 7:32: N on-decline of a bhikkhu (deity speaks to Buddha version).

6:33 —*■ 7:33: N on-decline of a bhikkhu (Buddha reports to bhikkhus version).

6:64 —► 10:21: T athagata's pow ers.7:1 —*• 8:3: A bhikkhu is d isp le a sin g /is pleasing to his fellow

monks.7:13 —► 9:17: A family is not w o rth /is w orth approaching.8:1 — 11:15: Benefits of loving-kindness.8:28 —> 10:90: Pow ers of an arah an t.8:41 —» 9:18: H ow the u p osath a is observed so it is fruitful.8:59 —► 9:10: Persons w orth y of gifts.8:71 —* 1 0 :8 : A bhikkhu en d o w ed w ith faith (four jhanas

version).8:72 —* 10:9: A bhikkhu en d ow ed w ith faith (peaceful em anci

pations version).8:82 —»■ 10:83: W hy the T ath ag ata is disposed to teach the

Dham ma.8:83 —* 10:58: In w hat are all things rooted?9:27 —*• 10:92: H ow a stream -en terer m ight declare himself to

be one.9:29 —► 10:79: G rounds for resentm ent.9:30 -> 10:80: W ays of rem ovin g resentm ent.10:1 —> 11:1: Purpose of virtu ou s behavior, up to liberation.10:2 —» 11:2: N o volition need be exerted .10:4 —► 11:4: Proxim ate causes for liberation (Sariputta version;

see 10:3).10:5 —♦ 11:5: Proxim ate causes for liberation (Ananda version;

see 10:3).10:6 —► 11:7: C oncentration based on nibbana.10:88 —► 11:6: A. bhikkhu w ho insults his fellow monks:

Appendix 2: Composite Numerical Suttas in the Anguttara Nikaya

6:105-116 -■3, 3: Defilem ents and w ays to abandon them.7:47 - 3, 3, 1: Three fires to be abandoned, three to be m ain

tained, and the w ood fire.7:58 - 4, 3: Four things the T ath agata need not hide, three w ays

he is irreproachable.8:49 - 4> 4: How a w om an is heading for victory in this w orld

and the next (to V isakha).8:50 - 4, 4: How a w o m an is heading for victory in this w orld

and the next (to the bhikkhus).8:54 - 4 ,4 : Four things lead to w elfare in this life, four to w elfare

in future lives.8:62 - 8 sub-lists (6, 5, 4 , 4 , 3, 3, 2 , 2): H ow a bhikkhu benefits

himself and others.8:63 - 4, 4: Four irnm easurables and four establishm ents of

mindfulness.8:78 - (= 8:62, but spoken b y Sariputta)9 : 1 - 5 , 4: Five supports for developing aids to enlightenment,

four meditation subjects.9:2 - 5, 4: Five powrers and four kinds of reflection.9:3 - 5, 4: Five things that m atu re the m ind, four m editation

subjects.9:4 - 4, 5: Four virtues in a bhikkhu, five benefits in timely lis

tening to the D ham m a.9:5 — 4, 5: Four pow ers to transcend five fears.9:21 - 3, 3, 3: The people of U ttarakuru , Tavatim sa devas, and

the people of Jam budlpa.9:22 - 3 ,3 ,3 : Three kinds of persons like wild colts, good horses,

and thoroughbreds.9:27 - 5, 4: Five enm ities and four factors of stream-entry.

1867

1868 Appendix 2

9 :63 -9 :92 — 5, 4: Com binations of defilem ents and training factors.

10:11 - 5, 5: A bhikkhu who possesses five factors uses a lodging w ith five factors.

10:12 - 5 ,5 : A bhikkhu has abandoned five factors and possesses five factors.

10:14 — 5, 5: Five kinds of m ental b arrenness, five bondages of the mind.

10:44 — 5, 5: Five things to exam ine in oneself, five things to establish, w hen one w ants to rep roach another person.

10:63 - 5, 5: Five gain the goal in this w orld , five gain it having left this w orld.

10:64 - 5, 5: Five gain the goal in this w orld , five gain it having left this w orld. .

10:101 - 3, 7: Three ascetic p ercep tio n s, seven things to be fulfilled.

10:102 - 7, 3:. Seven enlightenm ent factors fulfill the three true knowledges.

11:10 — 3 , 3, 3, 2: Qualities that m ake a bhikkhu best am ong devas and humans.

Pali-English Glossary

This glossary consists prim arily of doctrinal term s; they are arranged according to the o rd er of the Pali alphabet. When a term listed has both doctrinal and ord in ary m eanings, only the form er is given. Preference is given to nouns over cognate adjectives and verbs. C om pounds are included only when their m eaning is not immediately ap p aren t from their members. Distinct meanings of a single term are indicated by an enumeration, with semicolons as separation. Different renderings intended to capture distinct nuances of a w o rd are separated by com m as, w ithout enumeration.

P a li E ng lish

akiriyavada doctrine of non-doingakuppa unshakableakusala unwholesome (deed or mental state)akkhana inopportune momentagati wrong course (of action)acinteyya inconceivableacelaka naked (an ascetic practice)annatitthiya belonging to other (non-Buddhist) sectsann& final knowledgeatimana arroganceattabhava individuality, bodyatta (1 ) (metaphysical) self; (2 ) oneselfattanuditthi view of selfattha (1) good, benefit; (2 ) purpose, goal;

(3) meaning atthangama passing awayadukkhamasukha neither-painful-nor-pleasant (feeling)adosa non-hatredaddhana a long stretch of time

-1-869


P a li

adhicittaadhipannaadhimdnaadhisilaanattaanatthaanagamianal ay aanasavaaniccaanimittaanukampaanuttariyaanupassianupubba-anusayaanusasamanussatianottappaantaradhanaantaraparinibbayl

apayaappanihitaappamanaappamadaappameyyaappicchataabhijjhaabhinnaabhibhayatanaamataamanussaamohaayoniso manasikara arahant

ariya arupa alobha

■ avijjaaveccappasada

English

higher mind higher wisdom self-overestimation higher virtuous behavior non-selfharm, unbeneficialnon-returner.nonrattachmenttaintlessimpermanentmarklesscompassion (actively expressed)unsurpassedcontemplator of (suffix)progressive, gradual (prefix)underlying tendency (to defilements)mstructionrecollectionmoral recklessnessdisappearance"attainer of nibbana in the interval," the

first grade of non-returner the plane of misery (lower realms) wishless measureless heedfulness immeasurable fewness of desires longingdirect knowledge base of overcoming deathlessa (nonhuman) ispirit non-delusion careless attentionuntranslated: one who has attained full

liberation noble formless non-greed ignoranceunwavering confidence

Pali-English Glossary 1871

' P a li E n g lish

avyapada good willasahkhata unconditionedasankharaparinibbayl "an attainer of nibbana without exertion,"

the third grade of non-returner asappurisa a bad personasubha unattractive (nature of body)asura untranslated: a class of titanic beings,

. often seen in conflict with the devas asekha one .beyond training .(an. arahant)asmimana the conceit "I am "assada gratificationahankara 1-makingahirika moral shamelessness

akasa . space; ■akasanancayatana ' base of the infinity of space akincannayatana base of nothingnessdghata resentmentajvoa livelihoodajlvaka untranslated: member of a sect in the

Buddha's time known for its strict asceticism

atappa . ardoradtnava . dangeradhipateyya authorityandpanasati mindfulness of breathinganenja the imperturbable (of higher meditative

attainments)dpatti offense (against monastic rule)apo water (element)ayatana basearambha arousal, instigation (of energy)aruppa formlessness (of higher meditative

attainments) alaya attachmentavarana obstructionasava taintahara nutriment, food

iccha desireiddhi psychic potencyiddhipada basis of psychic potency

1872 The A h gu tta ra Nikaya

P ali E nglish

indriya faculty (sensory or spiritual)issa envy

udayabbaya arising and vanishinguddhamsota akanittha- "one bound upstream, heading toward

gami the Akanittha realm," the fifth grade of. non-r eturner

uddhambhagiya higher (fetters)uddhacca restlessnessupakkilesa defilementupadhi acquisitionupanaha hostilityupapata rebirthupasama peaceupahaccaparinibbayi "attainer of nibbana upon landing," the

second grade of non-returnerupadana clingingupadisesa a residue remaininglipayasa anguishupasaka male lay followerupasikd female lay followerupekkha equanimityuposatha untranslated: the religious observance

undertaken on the full and new moo;days

uppada arisingubhatobhagavimutta (an arahant) liberated in both respectsussolhi enthusiasm

ekagga one-pointed (said of mind)ekabljt "one-seed attainer," the sharpest grade <

stream-entererekodibhava unification (of mind)ehipassika inviting one t6 come and see (epithet of

the Dhamma)

ottappa moral dreadopanayika • applicable (epithet of the Dhamma)opapatika spontaneously reborn (type of sentient

beings)omana inferiority complexorambhagiya lower (of fetters)


P ali E nglish

ovada exhortation

kankha perplexitykatannuta gratitudekatavedita thankfulnesskathankathd bewildermentkappa eonkamma (1) an action; (2 ) untranslated: morally

determinate volitional action produc- . . tive of a corresponding resultkammanta action, activitykaruna compassion (meditative)kalyana goodkasina untranslated: a type of meditation object

■ ksma sensuality, sensual desire, sensualpleasure

■ kayo. body ■ ‘ . .kayasakkhl a body witness (a type of sekha)kiriyavada doctrine of deedskukkucca remorsekula family, clankulaputta clansmankusala wholesome (deed or mental state)kodha angerkodhana prone to anger ■kopa anger, irritationkolamkola "family-to-family attainer," the middle

grade of stream-enterer kosajja laziness

khattiya untranslated: a member of theadministrative-warrior class

khanti (1 ) patience; (2 ) convictionkliandha aggregatekhaya destructionkhema security

gati destinationgandhabba untranslated: a class of minor deities that

dwell in plants and trees garudhamma (1 ) principle of respect; (2 ) grave offensegarava reverence


P ali E nglish

gocara resort (usually for alms round)gotrabhu clan member

cakkavatti wheel-turning (monarch)candala untranslated: a member of the most

despised type of outcasts carana conduct (usually good conduct)caga (1) generosity; (2 ) giving upcitta mindcuti passing awaycetana volitioncetaso vinibandha bondage of mindcetokhila mental barrennesscetovimutti liberation of mind

. chanda desire

jar a old agejagariya wakefulness

. jati birthjlva soulilvita lifej

jhana untranslated: stage of deep meditation

fiana knowledgehaya method .(for attaining nibbana)

thitassa annathatta alteration of that which persists

tanha cravingtathagata untranslated: an epithet of the Buddha,

meaning "thus come" and "thus gone"

tapa austerity .tiracchanayoni the animal realmtejo fire (element)

thambhathmathera

obstinacydullnessan elder bhikkhu

P a l i

dassanadanaditthaditthiditthippatta ditthisampanna ■

ditthe'va dhammedibbacakkhudibbasota-dukkhaduggatiduecaritadermdeva ta 'devadutadomanassadosa

dhamma

dhammanusarl

dhatu

naga

namarupanikkamaniganthanijjaranidananipakanippapancanibbana

nibbida


E n g l is h

vision, seeing giving, a gift seen (object of vision) viewone attained to view (a type of sekha) one accomplished in view (a disciple at

minimum level of a stream-enterer) in this very life divine eye divine earsuffering, pain, painful bad destination (of rebirth) misconductuntranslated: a deity, a celestial being . a deitydivine messengerdejectionhatred

(1) untranslated: spiritual-ethical teaching, especially the Buddha's teaching; (2) as plural: qualities, states of mind, phenomena

a Dhamma follower (one on the way to stream-entry) ■

element, realm

untranslated: (1) a dragon; (2) a cobra; (3) a bull elephant; (4) a metaphoric term for an arahant

name-and-formpersistence (in applying energy) untranslated:.a. Jain (lit. "knotless one") wearing away (of defilements) cause alertabsence of (mental) proliferation untranslated: the extinction of defile

ments, cessation of suffering, and emancipation from the chain of rebirths

disenchantment

1876 T h e A n g u tta ra N ik ay a

P ali E n g l is h

nibbedhika penetrativenimitta mark, objectniyata . fixed in destinyniyama • fixed courseniraya hellnirutti languagenirodha cessationnissarana escape .n war an a hindrancenekkhumma . renunciation .n ‘evasannanasan- ■ base of neither-perception-nor-non-

nayatana perception

paccayapaccekabuddha

pannapannavimuttapannavimuttipatighapatinissaggapatipadapatibhanapatisamvedlpatisantharapatisambkidapatisalldna .pathavT ■.panditapadhanapadhaniyahgapapaficapabbajitapabhassarapamddaparakkamaparamasaparikkhayaparinnaparideva

condition, reasonuntranslated: one who.becomes enlight-

. ened without a teacher but does not teach others

w isdom(an arahant) liberated by wisdomliberation by wisdom(1) aversion; (2) (sensory) impingementrelinquishmentp ractice/w ay(1) discernment; (2) (poetic) inspirationone who experienceshospitalityanalytical knowledgeseclusionearth (element)a wise person, wisestrivingfactor for striving(mental) proliferationone who has gone forth, a monk or nunluminousheedlessnessexertion (in applying energy) w rong grasp utter destruction full understanding lam entation


PALI

parinibbana

parinibbayati

parinibbutci

paribbajakapariyayapariyesanapcirilahaparizmraparisaparihSnapaviveka 'valasa ■ *pasadapassaddhipahanapahitattapatihariyapatimokkha -

papapamojjaparisuddhipltipuggalapunfiaputhujjanapunabbhavapubbenivasanussatipurisa

petapettivisayapemaponobhavika

phalaphassa

bala

E nglish

final nibbana (the passing away of a Buddha or an arahant)

to attain nibbana (either at death or while alive)

has attained nibbana (either at death or while alive)

a wandererexposition (of the Dhamma) questfever (of passion)retinueassemblydeclinesolitudeinsolenceconfidencetranquilityabandoning ofresolutewonderuntranslated: the code of Buddhist monas

tic rules bad, evil joypurity, purificationrapturepersonmerit, meritorious a worldling renewed existence recollection of past abodes (1) a person (inclusive); (2) a man (in

contrast with a woman) an afflicted spirit the sphere of afflicted spirits (1) affection; (2) devotion conducive to renewed existence

fruit (of the practice) contact

power

1878 The Ahguttara Niiwya

Pali E n g lish

bahussuta learnedbala a fool, foolishbuddha (1) untranslated: title of Gotama; (2)

enlightened, Enlightened Onebojjhahga factor of enlightenmentbodhipakkhiya dhamma aids to enlightenmentbodhisatta untranslated: a future Buddhabrahmacariya the spiritual lifebrahmavihara divine abode .brahma untranslated: a high divinity.brahmana brahmin, a member of the priestly cla;byafijana phrasing, phrase

bhagava the Blessed One> an epithet of theBuddha

bhante untranslated : a vocative used as. a politaddress for a superior, especially f( the Buddha

bhaya (1) fear; (2) perilbhava existencebhavana developmentbhikkhu untranslated: a Buddhist monkbhikkhuni untranslated: a Buddhist nun

makkha denigrationmagga pathmacchariya miserlinessmada intoxicationmaddava gentlenessmanussa human beingmono mfhdmanopavicara mental examinationmanomaya mind-made .mamankara mine-makingmarana deathmala stainmaha greatmalika outline (of the Dhamma)matugama a woman, womankindmana conceitmaya deceitfulnessmicchatta v wrongness

Pali

micchamittamiddhamutamuditamulamettamethunamoha

yakkha

yahna yathabhuta yasa yoga. • yojana

yoniyoniso manasikara

ragarajarupa

lakkhana. .Idbhalinattalokalokadhammalokadhatulobha

vacl- vata

vayavacavadavayamavayo


E nglish

wrongfrienddrowsinesssensedaltruistic joyrootloving-kindness sexual intercourse delusion

untranslated: a spirit, often of a violent temperament

sacrificeas it really is, as they really arefame, glory(1) bond; (2) effortuntranslated: a measure of distance,

estimated to have been between seven and nine miles

(1) womb;. (2) realm (of rebirth) careful attention

lustking, monarch form

characteristicgainsluggishnessworldworldly conditions (gain and loss, etc.)world systemgreed

verbal (prefix)an observance (usually of an ascetic

nature) vanishing speechdoctrine, assertion effortair (element)

1880 T h e A n g u tta ra N ik aya

P ali E ng lish

vicaya discriminationvicar a examinationvicikicclm doubtvijja true knowledgevinfiana consciousnessvinnanancayatana base of the infinity of consciousnessvinnanatthiti stations for consciousnessvinnatci. Cognizedvinfiu wise, a wise personvitakka thought .vinaya (1) monastic discipline; (2) removal of

(defilements)vinipata . the lower worldvipatti failureviparindma changevipalldsa inversion (of perception, mind, and view)vipassana insight • •vipaka result (of kamma)vippatisara regretvibhava exterminationvim utti . liberationvimokkha emancipationviraga (1) dispassion; (2) fading awayviriya energyvivada disputeviveka seclusionvisuddhi purificationvihara (1) a monastic dwelling; (2) a meditative

dwellingvihimsa harmingvihesa harmingvimamsa investigationvutthana emergence (from meditation, from

transgression)vupasama subsidingvedand feelingvedayita what is felt, feelingvera enmityveram am abstinenceves arajja self-confidencevessa untranslated : a member of the mercantile

class


P a h E nglish

vossagga release, relinquishmentvyadhi illnessvyapada ill will

samyoga bondagesamyojana fettersamvara restraintsamvega sense of urgencysamsagga bonding (betwreen persons)samsara untranslated : the round of rebirthssakadagami once-returnersakkaya personal existencesagga heavensahkappa intentionsahkhata conditionedsahkhaya extinctionsahkhara (i) volitional activity; (2) conditioned

phenomenonsahgahavatthu means of sustaining a favorable

relationshipsahgha (1) a monastic order, especially the Buc

dha's order; (2) the community of noble disciples

sacca truthsacchikiriya realizationsahha perceptionsahhavedayitariirodha cessation of perception and feelingsati mindfulnesssatipatthana . establishment of mindfulnesssatta a beingsattakkhattuparama ' "seven-times-at-most attainer," the moi

sluggish grade of stream-enterers attavasa abodes of beingssaddhamma (1) the good Dhamma (the Buddha's

teaching); (2) a good quality (in a set of seven)

saddha faithsaddhanusarl faith followersaddhavimutta one liberated by faith (one on the way t

stream-entry)santutthita contentmentsanditthika directly visible

1882 T h e A n gu tta ra Nikaya

PALI E n g l is h

sappatihariya antidotalsappurisa a good personsamana an asceticsamatha serenitysam dear a behaviorsamadhi concentrationsamanattatd impartialitysamapatti (1) a meditative attainment; (2) entry into

a meditative attainmentsamudaya origin, origination, arisingsampajanha. clear comprehensionsampatti success.sampardyika pertaining to a future lifesatnpasadana placiditysambqdha . . . . . confinementsambodha, sambodhi. enlightenmentsambhdva origin, originationsammatta rightnesssamma rightsammosa (1) decline; (2) forgetfulnesssammoha confusionsarana refugesarlra bodysalayatana the six sense basessasahkhdraparinihbayl "an attainer of nibbana through exertion,"

the fourth grade of non-returnersassata eternalsatheyya craftinesssdmaggl concordsaranlya related to cordialitysarambha vehemencesavaka disciplesasana the teaching (of the Buddha)sikkhd trainingsikkhapada training ruleslla (1) virtuous behavior; (2) behavior in

generalsilabbata. behavior and observances (as objects of

clinging)sukha happiness, pleasure, pleasantsugata the Fortunate One, an epithet of the

\ Buddha

Pali-EngUsh Glossary 1883

P A li E n g l is h

sugati good destination (of rebirth)sucarita good conductsuhnata emptinesssuta (1) heard; (2) learningsudda untranslated: a member of the menial

working classsuddhavasa ' pure abodes (realm of rebirth for non

returners)sekha a trainee (one who has attained the path

but not yet reached arahantship) s oka sorrows oceyya puritysotapatti stream-entry .sotapanna stream-enterersomanassa joysoraeca ' • mildness .sovacassata being easy to correct

hana, hani deteriorationhiia welfarehiri moral shamehetu cause, reason

Bibliography

A k an u m a, Chizen. 1929. The Comparative Catalogue of Chinese Agamas and Pali Nikayas. 2nd ed., Delhi: Sri Satguru , 1990-

A n alayo . 2010 . "W om en 's Renunciation in E arly Buddhism : T he Fou r Assem blies and the Fou n d ation of the O rd er of N u n s." In M ohr and Tsedroen 2010: 6 5 -9 8 . .

A nesaki, M asaharu. 1908. “"'The Four Buddhist A gam as in Chinese: A C oncordance of Theix Parts and of the C orresp ond ing C ou n terp arts in the Pali N ik ayas." Transactions o f the Asiatic Society of Japan.35.3: 1-149.

Bodhi, Bhikkhu. 1980. Transcendental Dependent Arising. Kandy, Sri Lanka: Buddhist Publication Society. Online at h ttp :/ / w w w .accesstoinsight.org/lib / au thors/bodhi/w heel277.htm l.

----------- , trans. 1989. The Discourse on the Fruits of Recluseship: TheSamannaphala Sutta and Its Commentaries. K an d y, Sri Lanka: Buddhist Publication Society. Reprinted w ith new pagination, 2008. Page references are to the 2008 edition.

----------- , ed. 1993. A Comprehensive Manual of Abhidhamma: TheAbhidhammattha Sangaha of Acariya A nuruddha. K andy, Sri L anka: Buddhist Publication Society. 3rd ed ., 2007.

-----------, trans. 2000. Connected Discourses of the Buddha: A Translation o f the Samyutta Nikaya. Boston: W isd om Publications.

----------- , trans. 2006. The Discourse on the Root o f Existence: TheMulapariyaya Sutta and Its Commentaries. 2n d ed. K andy, Sri Lanka: Buddhist Publication Society.

— ----- / trans. 2007. The All-Embracing Net of Views: The BrahmajalaSutta and Its Commentaries, 2nd ed. K an d y, Sri Lanka: Buddhist Publication Society.

Bucknell, Roderick. 2004. Pali-Chinese Sutra Correspondences. U n p u b lish ed electronic file. U p d ated w ith in p u t from A n alavo , 2006

1885

Cone, M argaret. 2001. A Dictionary of Pali, part 1. O xford: Pali Text Society.

Edgertort, Franklin. 1953. Buddhist Hybrid Sanskrit Dictionary. Reprint, Delhi: Motilal Banarsidass, 2004.

Enom oto, Furnio. 1986. "O n the Form ation of the O riginal Texts of the Chinese A gam as." Buddhist Studies Review 3.1: 19-30.

H arvey, Peter. 1995. The Selfless Mind: Personality, Consciousness, and Nirvana in Early Buddhism. Richmond, Surrey: Curzon.

Horner, L B., trans. 1938-66. The Book of the Discipline ( Vinaya- Pitakd), 6 vols. London: Pali Text Society.

Hiisken, Ute. 2010. "The Eight Garudham m as." In M ohr and Tsedroen 2010: 143-48 . .■

Kelly, Jolin. 2011. "The Buddha's Teachings to Lay People." Buddhist Studies Review 28: 3-77.

M alalasekera, G.P. 1937—38. Dictionary of Pali Proper Names, 2 vols. Reprint, London: Pali Text Society, 1960.

Mohr, Thea, and Jam pa Tsedroen, eds. 2010. Dignity and Discipline: Reviving Full Ordination for Buddhist Nuns. Boston: W isdom Publications.

M onier-W illiams, M. 1899..Sanskrit-English Dictionary. Reprint, Delhi: M otilal Banarsidass, 2005.

Nanamoli, Bhikkhu, trans. 1995. The Middle Length Discourses of. the Buddha: A Translation of the Majjhima Nikaya. Ed, and rev. by Bhikkhu Bodhi. Boston: Wisdom Publications.

---------- , trans. 1956. The Path of Purification (Visuddhimagga). 5thed. Kandy: Buddhist Publication Society, 1991.

N orm an, K. R. 1983. Pali Literature, including the canonical literature in Prakrit and Sanskrit of all the Hmayana schools of Buddhism. W iesbaden: Otto Harrassowitz.

---------- . 1991. Collected Papers II. Oxford: Pali Text Society. . 1992. Collected Papers III. Oxford: Pali Text Society. — . 2006a. A Philological Approach to Buddhism. 2nd ed. Lan

caster: Pali Text Society. , trans. 2006b. The Group of Discourses (Sutta-nipata). 2nd

ed. Lancaster: Pali Text Society.N yanaponika Thera and Hellmuth Hecker. 2003. Great Disciples

of the Buddha: Their Lives, Their Works, Their Legacy. Boston: W isdom Publications.


v

Pecenko, P rim oz. 2009. "The H istory of the N ikaya S u b com m entaries (tlkas) in Pali Bibliographic S ou rces." journal of the Pali Text Society 30: 5 -32 .

Pruitt, W illiam , tran s. 1998. Commentary on the Verses of the Therls. O xford : Pali Text Society.

Rahula, W alpola. 1956. Buddhism in Ceylon: The Anuradhapura Period. R ep rin t, D ehiw ala, Sri Lanka: B u d d h ist C u ltu ral C entre, 1993.

Rhys D avids, T. W .y ahd W illiam Stede. 1921—25. Pali-English Dictionary. R eprint, O xford: Pali Text Society, 1999.

Sam uel, G eoffrey. 2008. The Origins of Yoga and Tantra: Indie Religions to the Thirteenth Century. C am bridge: C am b rid ge U niversity Press.

Thanissaro, Bhikkhu. 2007a. The Buddhist Monastic Code I. Rev. ed. V alley C enter, C A: Privately published.

——; 20071?.' The Buddhist Monastic Code II. R ev. ed. V alley C enter, C A : P rivately published.

W alshe, M aurice. 1995. The Long Discourses of the Buddha: A Translation of the Digha Nilazya. Boston: W isdom Publications.

W arder, A. K. 1980. Indian Buddhism. Delhi: Motilal Banarsidass.W ood w ard , F. L ., and E. M. H are, trans. 1932—36. The Book of

Gradual Sayings. Reprint, Oxford: Pali T ext Society, 1995.

Bibliography 1887

Index of Subjects

This index lists significant references only. As long as the p assage is pertinent, page references m ay be listed under an entry even when the term itself does not appear in the text- For exam ple, a passage that speak s ab ou t the five factors included in the five hindrances is listed u n der "H indrances," even though the expression "five h in d ran ces" does not occur there. A p assage that describes a bhikkhu in term s that clearly m ark him as an arahant is listed u n d er "A rah an t," even though the text m ay not use the w ord "a ra h a n t." W hen a stock form ulation is applied to each m em b er in a set of categories, norm ally the reference is given only u n d er the nam e of the set, not under its individual m em bers; excep tion s are m ade when these items are singled out for elaboration. W hen an entry includes two or m ore numerical subentries, these h ave been arranged in num erical rather than alphabetical o rd er; other, non-num erical subentries follow the num erical ones in alphabetical order. For exam ple, under "P ow ers," tw o, four, five, seven, and eight pow ers are listed in that ord er, follow ed by the pow ers of the arahant, the Tathagata, and the trainee. Pali equivalents are provided for all key doctrinal term s. The Pali term is generally given in the singular, in the stem form , though the term occurring in the text m ay be in the plural and in an indirect case.

Abandoning (pahana): birth, old age, death, 1435-38; fetters, 1002; hindrances, 91—92, 352, 584-85; kamma, 602, 604; lust, hatred, delusion, 303--5, 316; miserliness, 839; perception of,-1413; taints, 942-44; underlying tendencies, 1003; unwholesome qualities, 985- 89,1326—31; unwholesome thoughts, 402, 531—32, 944,1593—94 n. 29. See too Energy; Striving

1889


bodes: of beings (sattavasa), 1280-81; of noble ones (ariyavasa), 1359-61; pure (suddhcivasa), 507, 510, 1627 n. 259,1672 n. 581, 1699 n. 816

:complished in view (ditthisampanna), 113, 931-32, 979-81,1095, 1277, 1419,1611 ri. 150

iquisitions of individuality (attabhavapatilabha), 537-38,1708-9 n. 869

Section (pema), 587-88jgregates (khandha), 432, 472, 613, 652-53, 964, 1113,1298-1301, 1327,1374, 1412

ds to enlightenment (bodhipakkhiya dhammfi), 684-86, 875,1088-89, 1245-46ivakas, 304, 848, 939,1615 n. 175truistic joy (mudita), 328; 868. See tod Divine abodes; Liberation: by altruistic joy ■Lalytical knowledges (patisambhida), 53:8-39, .718, 723,1023-24, 1601 n. 63, 1709-10 n. 875, 1710 n. 878 .ger (kodha), 219-20, 222, 361-62, 491-92, 502-4, 578-79, 770^71,. 1066-69, 1433,1443, 1449, 1451, 1595 n. 32, .1709 n. '871. See too Hatred; 111 will; Resentmentihant, 168, 208, 238-39, 326-27,. 347, 515, 697, 921-22,1050,1102, 1276,1281-82, 1321-26, 1640 n. 373, 1667 n. 550,1671-72 n. 581, 1695 n. 781,1695-96 n. 782, 1696 n. 786, 1708 n. 867,1749 n. 1251, 1802 n. 1731, 1834 n. 1958,1848 n. 2094, 1853 n. 2147,1863 n. 2226; ?est among devas and humans, 368-69,1061-62,1563-64; beyond raining, 155, 306-7, 734, 838—39, 1350,1491-92; gone beyond, 391, 1006; incapable of doing, 1259-60; intent on six things, 934-36; jbstacles to attaining, 967-68, 973-74, 976,1326,1482-83; pow- ;rs of, 1156,1455-56; six constant dwellings, 574; white lotus, red otus, 368-69, 471—72. See too Liberation: taintless etics (samana): defilements of, 439-40; duty of, 314-15, 930; four- old, 468-73, 606; perceptions of, 1483; practices of, 372,580-81, '98-800 ••••"•".emblies (parisa), 161-67; 327-29, 363, 513-14, 559,596,1057-58,081,1211-12,1497-98-ssing people, 563-66, 911-13, 925, 954-58, 1082^83,1431-34 Delating with people, 220-23, 330-31, 838,1143—44,1256-57, 1407, 416-17,1418, 1507,1527-28. See too Friendship ras, 238, 473,1142-43,1305-6ined to view (ditthippatta), 215-17,1053,1637 n. 355,1637-38 n. 57,1773 n. 1463 -terity (tapa), 307, 575-76,1468-69. See too Ascetics: practices of lority (adhipateyya), 242-44

Index of Su bjects 1891

ses for contact (phassayatana), 397, 398, 539-40, 652, 1383. See too Contact?es of overcoming (abhibhayatana), 126-27, 1209—10,1238, 1380-82 ikkhu: blameworthy and esteemed, 205-6, 324-25, 330—31, 353-54,413-14, 716-20, 736-37, 751-58, 783, 830-31, 945^ 6,997-98, 1115-16, 1366-69, 1449-52, 1578-82; compassionate, 832; complete in all aspects, 1216-19, 1345^48; consummate, 1349-50; delicate, 469-70, 471, 731-32; drawn back, 428-29; evil, 159-60, 222, 2 48^ 9 , 457, 522, 607-8, 729-31, 823, 914-16, 1090 94,1122-24, 1146,1439., 1452-54,1557; foremost, 109—11, 179, 541; illnesses of, 522; miserliness, 834-35; praise of, 1425—26; recalcitrant, 1138^40; resolute, . 400-1; well behaved, 159—60; worthy of gifts, 154-55, 329—30, 362-63, 494, 497-98, 548, 616-17,734, 754-57, 819, 857-62, 942-44, 1080-83,1137,1198-1200, 1473-75 .ikkhunl, 513, 523—25,1051, 1237,1376—79; exhorter of, 1192—93; foremost, 111, 179, 541—42; origin of, 1188-92; rebirth of, 738—40 asting, 1444—46dy (kaya) , 891, 1263—64, 1270, 1399. See fdo Mindfulness: directed to body; Mindfulness: four establishments of; Unattractiveness dy witness (kfiyasakkhl), 215—17,1053,1320-21, 1637 n. 355,1637-38 n. 357,1773 n. 1463ndages of mind (cetaso vinibandha), 820—21, 1329,1351—53 nds (yoga), 396-99Jhmins, 159, 408, 553-54, 800-806, 925,1125,1500-2,1507-9,1518, 1523ishing the teeth, 822ddha: as all-knowing, 411-12; as delicate, 469-70, 731-32; as great man, 423-25; as naga, 908-10; as qualified teacher, 728, 1056-58; as stable one, 412; as unique, 107-8; could live for eon, 1213; designations, 1232-33; early awakening, 239 40; enlightenment of, 1127—29, 1310—18; foremost, 403, 421, 656-57; four penetrations, 387-88; great dreams of, 813—15; how he teaches, 492—93, 567—69, 1125-27, 1131-34; knowledge of people's faculties, 954-58; lets go vital force, 1215—16; luxurious beds of, 274—76; majesty of, 420—21; meat eating, and, 669,1135—36; meditative visions, 1207—9; misrepresenting, 151-52; paccekabuddha, and, 168, 612; powers of, 635-36, 965-67, 1362-65; praise of, 810-11,1384-86; released from, 144CM1; relies on Dhamma, 209-10, 746-47; respects Dhamma, 406-8, 725; respects Sangha, 408; self-confidence of, 394—95; sleeps well, 232-33; teaches kamma, 364-65; visits assemblies, 1211-12; what are you?, 425—26; wheel-turning monarch, and, 167, 209-10, 612, 744-45, 746-47; wonders at birth, etc., 510-12; wonders in teaching, 512-13; world system, and, 313-14; why called Tathagata, 410-11


Careful attention (yoniso manasikara), 9 1 -9 2 ,1 0 0 ,1 0 2 ,1 0 3 ,1 0 4 ,1 0 5 , 117 ,178 ,290 ,612 ,1398 ,1417 ,1595 n. 37

Careless attention (ayoniso manasikara), 9 0 -9 1 ,1 0 0 ,1 0 1 ,1 0 3 ,1 0 4 ,1 0 5 , 117 ,178 ,2 90 ,13 98 ,1 41 5 -16 ,1435 -38 ,1465 -66 ,1593 n. 23

Cessation of perception and feeling (sahhavedayitanirodha), 778-79.See too Emancipations; Progressive dwellings

Cessation of suffering (dukkhanirodha), 269-70. See too Four noble truths

Cessation, perception of (nirodhasanna), 1413 Characteristics (lakkhana): impermanence, etc., 363-64; of condi

tioned and unconditioned, 246; of fool and wise person, 202. See too Impermanence; Non-self; Suffering

Clan member (gotrabhu), 1261,1819-20 n. 1850 Clear comprehension (sampajanna), 1 0 0 ,1 0 3 ,1 04 ,431 -32 ,574 ,584 ,

8 22 ,857 ,11 21 -2 2 ,12 29 -30 ,1417 -18 ,1480 ,1717 n. 920 Compassion: (anukampa), 183,553; 662, 690-91, 776, 832; (karuna),

508, 867-68. See too Divine abodes Conceit (mana), 228 -3 0 ,4 2 8 ,5 1 2 ,5 2 5 ,5 9 0 ,6 9 7 , 869,891, 985,1247 Concentration (samadhi): accessories of, 1027; based on release, 122;

basis for knowledge, 966-67; development of, 213-15 ,431-32 , 1205-7; does not lean or bend, 1302; forest-dwelling, and, 1476- 77; four jhanas, and, 637,1164; markless, 949-50; mark of, 338-39; measureless, 440-41, 647,671,1297; nibbanic, 1343-45,1557-60, 1582-85; peaceful and sublime, 336, 647,970-71; power of, 636-38; right (sammasamadhi) 647-50, 737,1484-1497,1499-1507; skills in, 185 ,882 ,972 ,1024 ; wild colt's and thoroughbred's, 1560-63; without I-making, 228-29

Concord (samaggi), 161 ,328 ,355 , 682, 712, 770, 865-67 ,1011 ,1013-14 , 1390 ,1391 ,1400-1 ,1450-51

Conduct, bad (duccarita) and good (sucarita), 1 1 4 -1 6 ,1 4 0 ,1 4 1 ,1 4 3 - 4 5 ,1 4 7 -4 9 ,1 5 4 ,2 0 2 ,2 0 4 ,2 1 1 ,2 1 3 ,3 5 1 -5 2 ,3 6 9 -7 2 ,4 6 7 -6 8 ,4 9 3 ,4 9 9 ,5 0 1 -2 ,5 2 0 ,5 9 6 -9 7 ,5 9 8 -9 9 , 835 -37 ,940-41 ,985-86 ,1365-66 . See too Kamma: ten courses of

Confidence (pasada), 2 45 ,4 54 -55 ,8 19 -20 ,1328 ,1352 ,1610 n. 137,1692 n. 754,1729 n. 1048,1747 n. 1222; foremost, 421-23, 655-57; inspiring, 484-87 ,826 ,1346 ,1348 ; lack of, 819-20 ,1328-29 ,1351 ; loss and gain of, 682, 769,770; misplaced, 837-38; unwavering, 309,442-43, 792 -93 ,1285 ,1419-20 ,1462-63 ,1660 n. 502,1772 n. 1453. See too Faith

Contact (phassa), 951 ,952 ,960-63 ,1232 ,1269 ,1410 . See too Bases for contact

Contentment (santutthita), 1 0 0 ,1 03 ,104 ,105 ,414 -16 ,1163 ,1356 ,1358 Cordiality, principles of (dhamma saranlya), 865-67 ,1400-1

Index o f Subjects 1893

Craving (tanha), 396 -9 8 ,5 2 4 -2 5 ,5 5 0 -5 2 ,6 1 5 ,8 2 1 ,9 6 4 ,9 8 5 ,1 3 2 9 ,1351,1353,1627 n. 262,1628 n. 263,1661 n. 504 ,1718-19 n. 932, 1766 n. 1396; as driver of rebirth, 310-11; as seamstress, 951-52; destruction of, 156,935; for existence, 387 ,613 ,1074 ,1418 ; for tastes, 1033-34; hundred and eight currents of, 586-87; things rooted in, 1280,1824 n. 1889

Danger, perception of (adlnavasanna), 1412-13 Death (marana), 550 -52 ,869-72 ,1096-97 ; mindfulness of, 876-80,

1219-23; perception of, 1032-33. See too Old age, illness, death Deathless (amata), 1 3 2 -34 ,693 ,876 ,878 ,1031 -38 ; as culmination,

1269-70; 1410; doors to, 1577; element, 361,919 ,1299-1300 ; seer of, 989-90

Decline and non-decline (parihana, apparihana): of bhikkhu/bhikkhuni, 187 ,523 ,633 -35 ,720 -22 , 764,880-81, 895-96 ,969-70 , 97 6 -7 7 ,1 0 1 6 -17 ,1019 -21 ,1226 ,1403 -4 ,1407 -9 ,1422 -23 ,1441 , 1443-46 ,1448-49 ,1578-82 ; of lay follower, 690-92, 693-94,1017-18

Desire (chanda), 344—46; (iccha), 522 ,1163 ,1200-2 ,1366 Destinations of rebirth, bad and good (duggati, sugati), 96 ,115-16 ,

117-18, 1 2 3 -2 4 ,147 -49 ,152 ,258 ,655 -57 , 744, 824-26 ,835 ,1029 , 1175-76,1520,1522; bhikkhu's, 630-31 ,973 ,1090-94 ,1452 ; darkness and light, 467-68 ,941-42 ; kamma, and, 349-50 ,903 ,1363-64 , 1537,1539-40; stream-enterer, and, 792-93 ,1265-66,1284—85, 1462-64

Devas, 156-57 ,23 7 -38 ,313 -14 ,473 , 505-510 ,658 ,897-98 ,1073 , 11 6 9 -7 0 ,1170 -72 ,1182 -85 ,1207 -9 ,1212 ,1305 -6 ,1379 -80 ,1709 nn. 870-71 ,1750 n. 1260; life spans of, 3 0 0 -3 0 2 ,505 -7 ,508 -9 ,1179 -80 ; of pure abodes, 507,510; recollection of, 298 ,864-65 , 884,1567-68, 1570; Tavatimsa, 238-39 ,1083-85 ,1277 . See too Heaven

Dhamma: directly visible (sanditthika), 250-52 ,919-21 ,1323 ; disappearance and continuity of, 105-7, 150 ,160-61 ,526-28 , 713-16, 76 6 -7 0 ,818 -19 ,903 -4 ,1058 -59 ; dwelling in, 698-700; factors of (dhammapada), 416-19; in brief, 150 ,558 ,1100 ,1193 ,1205 ; know for yourselves, 280-83 ,284 -86 ,567 -70 ; listening to, 164,225-27, 7 6 4 -6 6 ,819 ,938 -39 ,977 -79 ,1252 -54 ; ninefold, 392 ,483 ,554 , 698-700, 767 ,923-24 ,1080 ; non-Dhamma, and, 1492-99,1511-17; ocean-like qualities, 1143-45,1146-47; penetrative exposition of, 958-64; respected by Buddha, 406-8, 725; shines when exposed, 361; study and attainment, 483-84 ,488-89 ; teaching of, 145, 2 0 9 -1 0 ,2 1 7 -1 8 ,2 4 5 ,2 6 4 -6 5 ,2 6 8 -7 0 ,3 0 4 -5 ,3 5 5 ,4 3 7 ,4 9 2 -9 3 ,5 1 2 , 5 1 8 -1 9 ,6 4 4 ^ 5 , 745-17, 770-72, 773 ,1251 ,1579 ,1581 ; wheel of, 20 9 -1 0 ,4 2 1 ,5 0 0 ,5 1 1 -1 2 ,7 4 5 ,7 4 7 ,1 2 1 6


Dhamma follower (dhammanusan), 164 ,1004 ,1151 ,1355 ,1773 n. 1463 Direct knowledge (abhifina), 336-38,613, 641 -43 ,650-51 ,695-96 ,

8 58 -59 ,970-71 ,1297-98 Discipline, monastic (vinaya): acts and issues, 145-46 ,165-67 ,170 ,

1 9 0 -9 2 ,838 -39 ,1100 -1 ,1235 -37 ,1387 -89 ,1449 -51 ,1623 n. 231; expert in, 1098-1100; offenses, 106 -7 ,1 4 5 -4 6 ,1 5 0 -5 1 ,1 7 8 ,2 0 3 , 317-20 ,608 -10 ,828 ,1392 ; reproving others, 146-47,168-69, 780-84 ,1138-40 ,1392-94 . See too Disputes; Sangha; Training rules; Virtuous behavior

Dispassion, perception of (viragasailna), 1413 Disputes (vivada): among ascetics, 157-58; among laypeople, 157;

in Sangha, 1 4 5 -4 7 ,1 6 1 ,1 7 0 ,3 2 8 ,3 5 4 -5 5 ,8 2 3 ,8 9 8 -9 9 ,9 1 8 -1 9 , 1391-92,1399-1400,1623 n. 231,1842 nn. 2035-37

Divine abodes (brahmavihara), 275 ,2 8 2 ,2 8 6 ,3 2 8 ,5 0 7 -1 0 ,5 6 0 ,1 2 0 5 -6 , 1542-43,1575-76. See too Altruistic joy; Compassion; Equanimity; Loving-kindness

Divine eye (dibbacakkhu), 242 -4 3 ,2 5 8 ,3 3 7 ,3 5 9 -6 0 ,6 4 2 -4 3 ,8 5 9 , 1128-29,1363-64

Divine messengers (devaduta), 233-37Doubt (vicikiccha), 9 1 ,9 2 ,6 8 4 -8 5 ,8 0 8 ,8 0 9 -1 0 ,8 1 9 -2 0 ,8 6 9 ,1 3 2 8 -2 9 ,

1351,1352Dullness and drowsiness (thinamiddha), 91 ,92 , 684-85 ,807 ,809 ;

drowsiness, 1059-61. See too Hindrances

Earth, destruction of, 1071-73 Earthquakes, causes of, 1215-16 Elements (dhatu): four, 542-43,904—5; six, 268 ,986-87 Emancipations (vimokkha): eightfold, 127 ,1210-11 ,1238-39 ; through

non-clinging, 1383; transcending form, 1218-19,1346-47 Emptiness (sunnata), 163 ,164 ,376 ,507 ,510 , 714 ,1298 ,1299 ,1605 n.

84,1630-31 n. 285,1655 n. 465 ,1676-77 n. 617,1683 n. 666,1713 n. 896

Energy (viriya): arousal of, 9 9 ,1 0 3 -5 ,1 2 0 -2 1 ,1 4 1 -4 2 ,2 4 7 ,1 1 6 4 , 1228-29 ,1246 ,1250 ,1356 ,1358 ,1401 ; balance of, 933,1763 n. 1368; power of, 629 -38 ,999 ,1254-55 ,1722 n. 974. See too Striving

Eon (kappa), 521-22,1213Equanimity (upekkha), 222 ,5 0 9 ,5 7 4 ,7 6 1 -6 2 ,8 5 7 -5 8 ,8 6 8 . See too

Divine abodes; Jhana Existence (bhava), 1 21 ,3 0 9 -1 1 ,3 9 6 -9 7 ,3 9 8 ,5 5 3 ,9 8 4 -8 5 Exquisiteness (sokhumma), 403-4Extinction of acquisitions (upadhisankhaya), 938-39,1764 n. 1377

Factors of enlightenment (bojjhanga), 101 -2 ,126 ,144 ,402 , 605,941, 942 ,944 ,1015 ,1105 ,14 16 -17 ,141 8 -1 9 ,1471 ,1483 -84

Index o f Subjects 1895

Faculties (indriya): four, 521; five, 126 ,128 -29 ,528 -31 ,534 -35 ,849 , 860,1053-54 ,1703 n. 837,1706 n. 856,1723 n. 981; evenness of,933,1763 n. 1368

Faith (saddha), 2 4 4 ,2 4 5 ,4 4 2 ,4 4 9 ,5 0 0 ,5 8 2 ,5 9 1 -9 2 ,6 6 2 -6 3 ,6 8 1 ,728-29, 7 49 ,7 70 -7 1 ,10 05 -6 ,1054 -56 ,13 48 ,1441 -42 ,1478 ; family head, and, 246-47 ,664-65 ; in marriage, 444,446; manifestations of, 1571-73; power of, 629-38 ,999 ,1722 n. 974; wealth of, 672-73, 1000

Faith follower (saddhanusarl), 164 ,1004 ,1151 ,1335 ,1773 n. 1463 Family life, 246 -47 ,451 ,615-16 , 664-65, 667 ,829 ,1030-31 ,1173 . See

too Husbands and wives; Parents and children Fauns (kinnara), 168Feeling (vedana): contemplation of, 1061-62; exposition of, 959,961 Fetters (samyojana): three, 327; four, 514-15; five, lower, 697,937-38,

1328; five higher, 538,1328; seven, 1002; ten, 535-36,1350; internal and external, 155-56

Final knowledge (anna), 723 ,777 ,921-22 ,1143 ,1147 ,1301 ,1302 , 1442-43,1446-48

Fixed course [consisting in] rightness in wholesome qualities(niyamam kusalesu dhammesu sammattam), 217-18 ,764 -66 ,977 -79 , 982-83 ,1638 n. 358,1739 n. 1150,1771 n. 1444

Fool (bala), 1 5 0 -5 1 ,1 5 9 ,1 7 4 ,1 7 5 ,2 0 1 -4 ,4 0 8 ,4 9 8 -9 9 ,1 4 5 3 ,1 4 8 6 , 1546-47,1581. See too Persons: bad and good

Forest dwelling, 15 2 ,3 2 6 ,5 1 7 -1 8 ,6 1 7 ,7 1 5 -1 6 ,7 2 4 ,7 3 5 , 737,798-99, 906-7 ,945 ,1199,1235,1345-47,1385,1476-77,1481^ -82

Form (rupa), 1580,1581Formless attainments, 347 -48 ,561 ,817 ,1299-1301 ,1302 ,1576-77 Four noble truths (cattari ariyasaccani), 16 2 -63 ,206 ,219 ,220 ,259 ,

269-70, 3 0 6 -7 ,3 2 1 ,5 5 5 ,5 6 1 ,5 7 1 ,5 8 5 ,6 3 8 , 703-1 ,1129 ,1135 ,1269 Friendship: bad (papamittata), 1 0 1 ,1 0 3 ,104 ,105 ,222 ,742 , 762,943,

968 ,988 ,1195 ,1429 ; good (kalyanamittata), 101 ,103 ,104 ,105 ,219 , 223,363, 742, 762-63 ,968 ,988 ,1021 -22 ,1194 -95 ,1224 ,1246 -47 , 1 249-50 ,1355 ,1357 ,1400 ,1416-17 ,1418 ,1430 ,1474 ,1570 ,1571 , 1573. See too Associating with people

Generosity (caga), 1 8 2 ,2 4 5 ,312 ,444 ,4 46 ,4 50 , 673 ,771 ,772 ,1001 , 1184,1186,1196,1225; recollection of, 864 ,884 ,1567 ,1570 . See too Giving

Giving (dana), 1 2 0 ,1 8 2 ,2 4 4 ,2 4 5 -4 6 ,2 5 4 -5 5 ,4 5 1 ,5 7 8 -7 9 ,6 6 1 ,6 6 9 -7 1 , 1151,1165-73 ,1274-77 ; benefits of, 653 -55 ,659-61 ,763-64 , 1054-56,1170-72; by bad person, 757, 763; by good person,763-64,1172-73; dedication to the dead, 1523-25; gradations of, 2 5 5 ,464r-65,1041-43,1166-68; of fearlessness, 1174-75; of food, 447-48 ,662 ; purification of, 463-64; rebirth, and, 1168-72; six-


factored, 899-900; to Saiigha, 448, 945^16, 1044; worthy recipients, 154-55, 255, 422-23, 453-54, 657, 794, 1030-31, 1166-68, 1276. See too Generosity

oing forth (pabbajja), 206, 245-46, 261-62, 502-5, 582, 653-54, 692,1084-85, 1398-99,1410-11, 1478

ood qualities (saddhamma), seven, 1076-78,1429-30 ood will (avyapada), 416-18, 817,1522, 1539. See too Kamma: ten. courses; Thoughts: wholesome

ratification, danger, escape (assadq, adinava, nissarana), 339-41, 396-98,1383,1160-61

reat man (mahapurisa), 423-25reat references (mahapadana), 545-47 . . .reed/lust, hatred, delusion (lobha/raga,dosa, moha), 142, 233, 251-53, 280-82, 284-86, 289-94, 303-5,. 316, 477-78, 499-500, 523,567-69, 762, 919-21, 1126, 1132-33,1435,1437, 1653 n. 458, 1657 n. 471; antidotes to, 290, 985,1247,1250; arahant, and, 286, 934-35, 1281,1283, .1361., 1824-25 n. 1893; as causes of kamma, 230-32,- 343—44, 902-3, 1398, 1517,1640 nn. 373-74; as fires, 1029-30; as thorns, 1429; Buddha, and,.233, 276; conditions for, 178, 290; nibbana, and,- 253, 293-94

appiness (s ukha), 94, 118, 121,150,170-72,189-190, 281-82,, 285-86,568-70, 785, 1181-82, 1396-97,1485,1505-6,1526; bhikkhu's,631, 743, 973, 974, 1420-21; celestial, 1179-80,1277; layperson's, 452—53, 1194—97; merit as, 1062; nibbana as, 1008—9, 1292—94; no rebirth as, 1420; nutriments of, 440-42, 671—72, 900, 1173—75

arming (vihesa'), 817, 867-68. See too Thoughts: unwholesome itred (dosa), 587-89, 930-31,1095. See too Anger; Greed/lust, hatred, delusion; 111 will; Resentment;alth, 651, 681, 682, 711, 742, 749, 821-22,1348,1429-30 iaven (sagga), 96,115-16, 118,147^8,149, 152,187-88, 205/349-50,369-70, 374-76, 448, 449, 465-68, 596-98,605-6, 618-19, 653, 668, 744, 762, 824-26, 835-36, 930, 940^ 1,975-76,1055-56,1095, 1179- 80, 1391, 1530-31,1531-32, 1539^40,1543-46, 1641 n. 384,1690 n. 735; bhikkhu reborn in, 631, 833-35; bhikkhuni reborn in, 738—40; lay follower reborn in, 787-88, 847-48; women reborn in, 1532 ?edfulriess (appamada), 99, 103,104, 499-500, 926—27, 988, 1087—88, 1354-55, 1622 n. 223^edlessness (pamada), 98-99,103,104,234-35, 988 :11 (niraya), 96, 115-16, 117,147^8,149,152, 187-88, 205, 234, 236-37, 346, 349-50, 369-70, 374-76, 454, 465-68, 596-98, 605-6, 618, 744, 762, 824-25, 835-36, 930, 940, 941, 975-76,1067, 1095, 1390-91, 1528-30, 1531, 1537,1543-46; bhikkhu reborn in, 631, 832-34, 1090—94; bhikkhuni reborn in, 738—40; Devadatta's

Index of S u b jec ts 1897

stiny, 953—54; kamma leading to, 332—34, 743—44, Kokalika's 'stiny, 1454—55; lay follower reborn in, 786-88, 847—48; women )orn in, 360, 1532Vances (mvarana), 90-92, 352, 400-1, 450, 584-85, 641, 679-81, 7-10, 886-87, 941, 942, 1327, 1349-50,1415-16, 1418, 1471, 1480, h i n. 22, 1593 n. 28, 1593-94 n. 29,1594 n. 30, 1743-44 n. 1192 itality (patisanthnra), 184, 895, 904,1019,1058-59, 1085—88, ;50-51ands and wives, 443-^46, 657-59, 691, 871^73, 1064—66

ance (avijja), 95-96, 152-53, 269-70,310-11, 512, 536, 537, 573, h, 962-63,1140, 1463, 1708 n. 864,1708 n. 866; as forerunner,^6, 1852 n. 2143; bond of, 397,398; breaking up of, 543—44; triment of, 1415—16, 1418s, 217, 522, 741-42, 871-73, 1412-13. See too. Health; Old age, less, death11 (vyapUda), 91, 92, 807, 809, 817, 867. See too Hindrances; oughts: unwholesomeVmanence (anicpa); 363-64, 421, 437-38, 982, 1071-73, 1096-98, 79—83; contemplating, 652,1006—7,1061—62,1102—4, 1414; pers o n of, 983-84, 987, 1035-36,1247,1250, 1277, 1411-12, 1413, 16 n .1823rturbable (anenja), 560-61, 935-36. See too Formless attainmentsssible matters (atthana), 113-16iceivable matters (acinteyya), 463fortune moments (akkhana), 1156-60S t (vipassana), 152, 192-93, 473-76, 535, 1251-52, 1404-5Ication (mada), 240—41sions (vipalldsa), 437—38

is: afflictions to, 1293,. 1311-13; as celestial bed, 274—75; as celling happily, 431-32; as pleasant practice, 530-31; as power concentration, 637; as power of development; 145; as revers- (e, 947-49; as right concentration, 647-49; as state of deva, 560; sis for destruction of taints, 1298-99,1574-75; basis for three- d knowledge, 257, 585, 1127-28; confinement in, 1319; incon- ?vable, 463; like fortress supplies, 1078-79; Mara, and, 1306; stacles to, 840^11, 972—73; rebirth, and, 505—7; skill in, 1295—96. z too Concentration; Progressive dwellings

na: as field, 310-11; as Tathagata power, 965, 966, 967.. 1362, 63-64, bad , 234-37, 549,1175-76; Buddha teaches, 364; causes 230-32, 343 -46, 902-3, 1398,1517; dark and bright, 601-5,

U—42; divine eye, and, 337, 642-43, 859,1128-29, 1386, 1475;


exposition of, 959, 963-64; five grave deeds, 113, 7 43^ 4 , 978,1612 n. 153, 1771 n. 1441; fruits of, 515; inconceivable, 463; reflection on, 686, 687-89, 774,1399; ripening, 230, 963, 1535, 1540,1541, 1639-40 n. 372,1666-67 n. 547; spiritual life, and, 331—35, 1267-68, 1535, 1540,1665—66 n. 546; ten courses, 1508—47; views, and, 1485; wearing away of, 307-8, 573

Kasinas, 127-28,1370-71,1380,1619 n. 200,1810 n. 1777, 1810 n. 1779, 1837 n. 1995, 1837-38 n. 1996

King (raja), 139/159-60, 206, 458-59, 747, 748-49, 750, 790-92,1394-95 .See too Wheel-turning monarch

Knowledge ( nana) , 306-7, 647. See too Direct knowledge; Final knowledge; Knowledge and vision; True knowledge; Wisdom

Knowledge and vision (nanadassana): by perception of light, 432; of liberation, 643-44, 922-23,1070-71, 1229-30, 1340-42, 1554-57; of things as they are, 643—44,922—23, 1070, 1229—30, 1340—42,

• 1553-56 -

Lay followers (upasaka, upasika): astounding qualities of, 1044-46, 1147-54; bad and good, 786-87, 788—89, 1017-18; female, 542, 693-94, 1237, 1532-33; foremost, 112-13,179, 542; growth of, 690-92,1430; male, 542,-693; practices of, 312, 448, 789, 792-94,

. 796-97,1154-55, 1173,1176-78, 1194-97; 1271-73, 1396-97, 1564-70; Sahgha, and, 448, 927-28, 1003-4,1235-37, 1270-71; seers of deathless, 989-90

Laziness (kosajja), 99, 103—4, 874-75,122^—27 Learning (suta), 409, 673, 724, 784, 923-24, 1202-5,1230-31,1355,

.1357, 1429—30,1441—42; benefits of, 561—63, 819, 938—39; discussions, 287-89, 694; inquiry, 215, 924,1579, 1581; practice, and, 392-94,554-55,698-700

Liberated: by faith (saddhavimutta), 215-17, 1053; by wisdom (pannavimutta), 697-98, 1052,1321-22,1359-61; in both respects (ubhatobhagavimutta), 1052,1322-23; 1637 n. 355, 1694 n-. -778, 1695 n. 781—82, 1773 n. 1463, .1834 n. 1958

Liberation (vimutti): as core, 611,1232,1269,1822 n. 1868; bases of, 644-47; by altruistic joy, 328,868,1206; 1542; by compassion, 867- 68,1205—6,1542; by equanimity, 868,1206, 1542-43; by loving- kindness, 92, 290, 867,1111-12,1205,1542, 1573-74, 1594-95 n. 31; markless, 868-69,1751 n. 1266; noble, 387, 388, 607, 989-990,1074, 1771—72 n. 1453; peaceful, 155—56, 543-44, 1627 n. 258; purity of, 570-71; taintless, 152-53,173,206,208, 219, 220, 228-30, 307, 308, 318-21, 337-38, 368, 391-92, 423, 469, 471, 588y 606, 643, 644, 651, 696-97, 698, 859, 966-67,1050,1057-58,1364, 1626 n. 251,1633 n. 309, 1724 n. 988; taste of, 122-23,1144,1618 n. 189; temporary, 912-13, 1739 n. 1148; things conducive to, 152-53, 644, 696-97,

Index of S ubjects 1899

698, 740, 749-51, 1059,1249-50, 1348-49; 1416-19, 1818-19 n. 1834; without I-making, 229-230; wrong and right, 1484—1507, 1718 n.. 925, 1852 nn. 2140-41,1852-53 n. 2144

Livelihood, right (samma-ajiva), 450-52, 464—65, 726, 728, 790, 875-76, 1194, 1456-61

Loving-kindness (metta): 98, 275, 282, 456, 560, 865-66, 985, 1062, 1273, 1276, 1542, 1575; liberation of mind by, 92, 290, 867, 1111-12, 1205, 1542, 1573-74, 1594-95 n. 31; rebirth, and, 507-8, 509-10. See too Divine abodes

Markless (animitta): concentration, 376, 1676—77 n. 617; liberation of mind, 868-69,1751 n. 1266; mental concentration, 949-50, 1054, 1765 n. 1391,1783 n. 1542

Memorial rites for dead (saddha), 1523—25 Mental barrenness (cetokhila), 819-20,1328—29, 1350—53 Mental examinations (manopavicara), 268—69 Merit (punna), 244, 246, 440-442, 668> 671-72, 816, 899-900, 1062,

1170-72, 1275-77 Mind (citta): as core, 1542-43; as forerunner, 98, 1599—1600 n. 50;

cleansed by exertion, 295-98; defilements of, 641; development of, 97, 1598-99 n. 47; higher mind, 335-36, 338-39; leader of world, 554; luminous, 97,1597-98 n. 46; obsession of, 89-90, 683,1592 n. 17; protecting, 342-43; self-examination of, 1402-9; undeveloped and developed, 92—94

Mindfulness (sati), 499-500, 619, 737, 740-41, 822, 1009, 1025,1078, 1160, 1164,1360, 1565,1569—70,1763 n. 1368; as authority, 611, 232, 1269, 1410, 1813 n. 1801; as protector, 1356, 1359; clear

comprehension, and, 431—32, 574> 857,1121—22, 1229—30,1417—18, 1717 n. 920; directed to body, (kayagata sati) 129-34, 1262-64; four establishments o f .(cattaro satipatthana), 125, 373, 619, 941, 942, 988-89, 1206,1326-29,1416-18, 1471, 1579, 1582, 1618-19 n. 197, 1863 n. 2231; of breathing (anapanasati), 724-25, 1247, 1250,1414; of death (maranasati), 876-80, 1219-23; power of, 636-38, 999; right (sammasati), 416, 417-18

Mind-reading (adesana), 263—65, 369,1563Miserliness (macchariya), 205,738, 816, 828, 833-35, 839^41,1054-56,

1140, 1443, 1736 n. 1123 Moderation in eating

(bhojane mattannuta), 212, 427,1121 Moral dread (ottappa), 143, 629-36,999, 1001, 1070, 1077, 1230, 1438,

1486, 1622 n. 225Moral shame (hiri), 143, 629-36, 999,1000-1, 1070, 1077, 1230, 1438,

1486, 1622 n. .225


Nibbana, 614, 870-71, 925, 940-42,1057,1079,1100,1410,1413,1594 n. 29,1617 n. 188,1620 n. 211, 1621 n. 219,1646-47 n. 421,1671-73 n. 585,1676-77 n. 617, 1677 n. 621,1701 n. 829,1757 n. 1319,1761

. n. 1345,1764 n. 1380,1771-72 n. 1453,1798 n. 1693,1845 n. 2069; as cessation of existence, 1345; as happiness, 983,1008-9, 1292—94, 1677 n. 623; as stilling of all activities, etc., 498, 757; attainment of, 347-48, 505-6, 508-9, 534—35, 958, 1048-51; concentration in, 228-29,1343-45, 1558-60,1583-84, 1835 n. 1969; destruction of taints, and, 1299-1300., 1827 n. 1916; directly visible, 253,1323, 1413, 1660 n. 503, 1835 n: 1970; foremost, 422, 656-57; in this life, 544,1247, 1250, 1324, 1383, 1840 n. 2025; without residue, 500, .1144,1796 n. 1674. See too Deathless

Niganthas, 294-95, 307, 575, 848, 939,1130-31, 1134-36,1439,1648' n.433,1657 n. 474,1713 n. 896, 1775 n. 1472

Noble eightfold path (ariyd atthangikamagga), 126, 270,272, 304, 422, 605, 656,960—64,1237-38,1582. See too Four noble truths

. Noble lineages (ariyavarnsa), 414-16 Noble, method ,{ariya nay a), 1463-64Noble ones{ariya): two kinds, 154-55; three kinds, 215—17; four

kinds, 470-71, 514-15, 606, 1005-6; seven kinds, 1-004, 1052-54; eight kinds, 1199-1200; nine kinds, 1261,1265-66; ten kinds, 1355,1419-20

Non-anger (’akkodha)., 782-83Non-decline, principles of (aparihaniya dhamma): for bhikkhus, '

1013-16; for society, 1009-13 Non-delight in entire world, perception of (sabbaloke anabhiratasafina),

1034-35,1413Non-harming (iavihesa), 817. See too Thoughts: wholesome Non-proliferation (nippapanca), 540, 869-71,1161,1163,1164-65 Non-returner, (anagami) 156, 318, 327, 391, 471, 507, 510, 514-15, 606,

967,1276,1542—43,1664 n. 539,1671—72 n. 581; arahantship or, 1298-1301, 1574-77; fivefold, 319,1007, 1048-50, 1265, 1419-20, 1701 n. 828, 1701-2 n. 829, 1773-74 n. 1466,1774 nn. 1467-68

Non-self (anatta), 364, 437-38, 542-43, 548, 983,1624-25 n. 243,1675 n. 602,1676 n. 617,1774 n. 1471; contemplating, 100.8; perception of, 984, 987,1036-37,1247,1250, 1412,1816 nn. 1822-23

Offerings. See GivingOld age, illness, death (jara, vyadhi, marana), 234-36, 240-41, 249-50,

272, 495- 96, 549, 674-79, 686-89. See too Death; Illness Once-returner (sakadagami), 317, 319, 320, 470-71, 514, 606, 911,

1265-66,1276; 1419,1431, 1671-72 n. 581, 1701 n. 827 Origin of suffering (dukkhasamudaya), 269-70. See too Four noble

truths

Index of Subjects 1901

Paccekabuddha, 168, 612, 1276-77,1355,1631 n. 292 Paccorohani festival, 1500-3, 1507-10, 1854 n. 2158 Parents and children, 153—54, 180-81, 227—28 , 245-46, 389-91, 453—54,

663-64,690-91 Parieehattaka tree, 1083-85, 1787. n. 1586Patience (khanti), 498, 523, 531, 532, 718, 753-55, 757, 825, 860-62, 943,

1427Perception (sahha), 959, 961—62, 973, 986, 1026—27, 1280-81, 1382,

1777 n. 1503Perceptions (and contemplations): three, 983-84,1247,1250, 1483;

four, 1006-9; five, 693, 696-98, 740-41, 761-62, 848-49; six, 898,990; seven, 1016 ,1031-37 ,1105-6 ; eight, 1102-5; nine, 1270,1331; ten, 128,1409-10, 1411-15, 1547; of arising and vanishing, 432,472, 652-53,1113-14; of ascetic, 1483; of light, 432, 890,1060,1689 n. 719,1743 n. 1192, 1755 n. 1301

Peril (bhaya): due to fool, 201; future, 709-16; in birth, etc., 500; in misconduct, 501-2, 787—88, 1284—85,1462; in monastic life, 502-5; in sense pleasures, 504, 881-82,1197-98; separating mother and son, 270-72

Personal existence (sakkaya), 420-21, 543, 817,952 Persons: bad and good (asappurisa, sappurisa), 153,179-81, 204-5,

370-71, 388-91, 460-61, 473,.490-91, 516, 556-57, 590-96, 599-601, 617-18, 667, 763-64,1172-73, 1416-19

Pilgrimage, places of, 500,1697 n. 802 Poets (kavi), 601 1719 n. 940Powers (bala): two, 143—45; four, 521,1254—56; five, 636—38, 849—

50,860; seven, 998-99; eight, 1155; arahant's, 1156,1455—56; Tathagata's, 635-36, 965-66, 1362-65; trainee's, 629-36

Practice (patipada): modes of, 528—33,1382; right and wrong, 160;three ways, 372-74

Progressive cessation (anupubbanirodha), 1287,1326 Progressive dwellings (anupubbavihara), 1287-1326,1331,1481-82 Protective qualities (nathakarana dhamma), 1355-59 Psychic potency (iddhi), 904-5, 1216; bases for (iddhipada), 125—26,

619, 695-96,1213, 1330-31; various kinds of, 336, 641-42, 858, 970-71,1474; wonder of, 263-65, 369,1563

Purity: three (soceyya), 351-52; four (parisuddhi), 570-72; in Noble One's discipline, 1518-22; supreme (paramavisuddhi), 1383

Questions, 203, 287-88, 432-33, 1231-32, 1269-70,1371-79,1410 Quests (esana, pariyesana), 184, 614

Rare in the world, 177, 346, 760—61, 813, 981,1429-30 Reciting the Dhamma, 561—62, 645, 698-99, 700, 767-68, 822


Recollection of past abodes (pubbenivasanussati), 258, 337, 559, 642, 858-59,1363

Recollection, subjects of (anussati), 116,128, 295-98, 862-65, 883-86, 890-92,1565-70

Refuge (sarana), 219, 1174, 1276Renunciation (nekkhamma), 816, 934, 1310-11. See too Going forth;

Thoughts: wholesome Repulsiveness of food, perception of (ahare patikulasanna), 1033-34 Resentment (aghata), 773-77, 1286-87,1439—40. See too Hatred; 111 will Restlessness and remorse (uddhaccakukkucca), 91, 92, 807-8,809;

remorse, 175-76, 758-59. See too Hindrances Restraint of sense faculties (indviyasamvara), 212, 402,426-27, 531,

584, 756-57, 942, 1121, 1479, 1581 • Reverence (garava), 406-8, 640-41, 725, 818-19, 895-96, 904, 969-70,

980,1014,1018-21,1085-88,1582 Rightness (samtnatta), tenfold, 1484—1507.

Sacrifice (yanraJ)/429-31,1028-2.9Sangha: adornments of, 394; confidence in, 422, 442-43, 656—57, 793,

1285,1463; doubt about, 820, 1329,1351; expulsion from, 1122-24, 1143-44,1145—46; harmonious, 328, 712, 770,1013; laypeople, and, 448, 736, 816, 828-29, 832, 927-28, 945-46,1003-4,1017-18, .1149,1151,12.35-37, 1270-71, 1273-74; living in, 733-34; offices in, 841-47; praise of, 559—61; recollection of, 296-97, 863, 883, 885, 1566; schism in, 607—8, 682, 712—13, 769,981,1389—91. See too Bhikkhus; Bhikkhunls; Disputes: in Sangha; Noble ones

Self-confidence (vesarajja), 278—79, 394—95, 728-29, 772-73, 786, 1532-33

Sense of urgency (samvega), 122, 420-21, 494—96,1617 n. 187 Sensual desire/lusi(kamacchanda, kamaraga), 90, 91,157-58,.396, 397,

399, 807, 808-9. See too Bondages of mind; Hindrances; Thoughts: unwholesome

Sensual pleasures (kama), 391, 633, 959-61, 972,1292-93,1304, 1310-11, 1318-19,1327; as impermanent, etc., 553,1396; as peril, 504, 881-82,1197-98; bondage to, 396^97, 820-21,1329,1351,1353; endurance of, 753-55; escape from, 816-17,1288; full understanding of, 356-57,1383; like charcoal pit, 1156,1455-56; wrong view of, 346, 372

Sequential path: from arising of Buddha to liberation, 582-86,1477-82; from good association to liberation, 1415-19; proximate causes, 643-44, 922-23, 1070-71,1229-30,1339^3,1553-57

Serenity (samatha), 152,192-93, 473-76, 535, 698-99,1251-52, 1404-5 Sexuality, 89-90, 168, 342, 504-5, 525, 682-84, 700-8,828-29,1032,

[f idex of Subjects 1903

1037-41, 1141; misconduct, 1519, 1535; proper conduct, 1521,1538. See too Sensual desire/lust

Snakes, 456-57, 491-92Solitude (pauiveka), 162, 326, 328, 527, 714, 768-69, 783, 789, 934 35,

968-69, 1160, 1163-64, 1425, 1664 n. 535 Speech, 223, 291-92, 293, 460-61, 520, .816, 824-25, 1424-26; boasting,

1444-46; declarations ignoble and noble, 549-50, 597-99, 61.2—13, 1211; dispraise and praise, 388-89, 466, 481-82, 738^10, 832-34; right speech (sanimavaca), 1521-22, 1530-31,1538-39; wrong speech (micchavaca), 1519—20, 1529, 1535-36

Stations for consciousness (vimmnatthiti), 1026—27,1777 n. 1502. Stream-enterer (sotapanna), 317, 470, 606, 792—93, 981-82, 1284—85>

1462-64; among devas, 896—98; factors of, 1285,1462—63; threefold, 318-19, 320, 1266, 1419

Striving (padhana): twofold, 140-41, 141-42; fourfold right(sammappadhana), 373—74, 401—3, 457—58, 619, 637,1330; .aids to,681, 749,1348-49; occasions for,.681—82

Suffering (dukkha), 93-94, 118, 120,150,189, 280-81, 284-85,-437-,38, 914-16, 1029,1116-18, 1485, .1505-6,. 1526;-all conditioned things, 364, 982, 984; bhikkhu's, 630-31, 743, 914-16, 973,1420-21; contemplating, 1007-8; dart of sorrow, 674-79; exposition of, 959, 964; making end of, 230, 332, 335, 435, 543, 615, 818, 869-71, 951-53, 985,1002, 1003, 1304, 1373-78,1535, 1537,1540-42; noble truth of, 269; perception of, 984, 1036; rebirth as, 1420; sensual pleasures as, 1197-98. See too Four noble truths

Sustaining favorable relationships, means of, (sahgahavatihu) 183, 419-20, 614, 1153, 1255-56, 1684-85 n. 687

Taints (asava), 175-77, 425-26, 572-74; abandoning, 942-44; destruction of, 259; 286, 307, 432, 585-86, 703-4, 709, 749-51, 785, 888, 889, 1129,1298-1301, 1503, 1574—77; exposition of, 959,962—63. See too Liberation: taintless

Talk (katha): suitable, 721, 722, 724, 1246,1249-50,1385,1424-25;unsuitable, 1424—25

Teachers, false, 726—28 Thoms (kantaka), 1428-29Thought (vitakka): of great person, 1160-65; unwholesome, 242-43,

335-36, 354-55, 358-59, 399-400, 402, 517, 531-32, 617, 756, 944, 973, 986/1249, 1413,1581; wholesome, 354-55,517, 518, 617, 973, 986

Trainee (sekha), 144, 154-55, 187, 306-7, 316-17,468, 472, 728-29, 1622—23 n. 229; decline and progress of, 720-22, 895,1016—17,1226; powers of, 629-36


Training, monastic: foundations of, .212—13, 242—44, 247, 324—25,414-16, 426-28, 460, 522-23, 610-11, 684-86, 737-38, 1025-26, 1121-22, 1245-47,1249-50; giving up, 241, 502-5, 631-32, 701-2, 705-8, 946-50, 1140; reflections on, 1398-99, 1410-11,1483

Training rules (sikkhapada): five, 479-80, 590—91, 762, 786-88, 790—94, 847-48, 1174-75,1276, 1284-85, 1326-27, 1462; eight, 298-300, 1176—82; monastic, 190—92, 1387

Training, threefold {sikkha), 306-7, 314-22, 325-26, 516-17, 984-85, 1265-67

True knowledge (vijjd), 129,130, 152, 898, 1486, 1564; liberation, and, 614, 1416-19,1603 n. 72,1620 n. 205; threefold, 256-61,1128-30, 1347-48, 1483-84

Unattractive, perception of (asubhasafina), 91, 290,438, 652, 890-91, 985, 1032, 1247,1250,1412,1593-94 n. 29

Underlying tendencies (anusaya), 535—36, 817—18, 1003, 1048—50 Unsurpassed things (anuttariya), 862, 892-94 ■ • .Uposatha observance, 237-38, 294-303, 1145-46, 1.176-82,1271-3,

1395-97

Views: bond of, 397-99; of other sects, 266—68, 1383—84,1465-66; on kamma, 364r-65; on self-initiative, 901—2; on undeclared matters, 1046-48,1470-73; personal-existence view, 327, 589, 1435, 1437; right (sammaditthi), 117-19, 152, 178, 258, 337, 349-51,499, 644, 720, 859,1129, 1364, 1484-91, 1503, 1522, 1531; wrong (micchaditthi), 116-19,152,178, 248, 258, 337, 349-51,499,607, 719, 730, 859, 1128, 1157-58, 1364, 1484-91, 1520, 1529. See too Accomplished in view

Virtuous behavior (sila): assessing, 564; for bhikkhu, 155,409, 582-84, 610,1246,1249, 1355,1356-57,1426-27, 1478-79; for lay follower, 312, 442-46, 449-50, 673, 793, 824; friendship, and, 1429-30. .See too Conduct, bad and good; Training, monastic: foundations;.Train- . ing rules

Volition (cetana), 536, 537-38, 963, 1535^ 1 Volitional activities {sahkhara), 218-19, 536-537, 601-4

Wakefulness (jagariya), 212, 427,1121—22 Walking meditation {cahkama), 651Wanderers of other sects (annatitthiya paribbajaka), 213, 289, 326,

552-53, 1024-26,1231-32,1245, 1264-65, 1371-72, 1410, 1464-68 Wandering, lengthy and periodic, 827—28Wealth (bhoga, dhana): acquisition of, 449, 452, 1194, 1224, 1396,

1456-61; loss of, 1066-67, 1175, 1195; material and Dhamma, 182; proper use of, 450-52, 665-67, 690-92, 829, 1456-61; protection of,

Index of Subjects 1905

1194, 1224; spiritual, 672-74, 1000-2; way conducive to, 449-50, 577-79, 763-64, 816,1195,1429

Wearing away (nijjara), 307-8, 573-74, 1486-87 Welfare (hita): one's own and others', 476-80, 555, 638-40, 1083,

1154-55,1202-5; present life and future life, 1185-87,1194-97 Wheel-turning monarch (raja cakkavati), 114, 167, 208-9, 513-14,

744-47, 926, 1062-63, 1074, 1354, 1613 n. 156, 1615 n. 174,1636 n. 346

Wisdom (panna), 152, 225—27,555, 565—56, 681, 1078; as foremost,102, 519, 638; as supervisor, 610-11, 1232, 1270, 1410, 1813 n.1801; fundamental to spiritual life, 1112—14; growth of, 131-32, 612, 1429-30; in abandoning defilements, 450, 985,1247,1366; in discerning arising and vanishing, 629, 637, 673, 681, 748, 749, 999, 1001,1078,1164,1187,1196,1225,1246, 1250, 1349,1356,1359, 1401,1722 n. 977; power of, 629-38, 999, 1254,1722 n. 974; wealth of, 672-73,1001

. Wise person (pandita), 151,159, 174—75, 201-4, 408-9, 498—99,-1486, 1546-47, 1581

Women, 114, 465, 830,1185-87, 1533-34; rebirth of, 359-60, 577-79, 1183-85, 1532; sexuality of, 89-90, 168, 682-84. See too Bhikkhunls; Husbands and wives

Wonders (pfttihariya), 263—66, 369, 1563, 1673 n. 586 World (loka): as eternal, etc., 1465-66, 1470-73; gratification, danger,

escape, 339-^41; reaching end of, 434-36,1303-5 Worldling (puthujjana), 97, 113, 270-72, 541, 1046-47,1156,1261,1599

n. 47, 3611 n. 150,1612 n. 153, 1640 n. 374, 1847-48 n. 2094; old age, illness, death, and, 240-41, 674-76, 689; rebirth of, 347-48, 505-10,1671 n. 580,1672 n. 581; worldly conditions, and, 1116-18

Worldly conditions (lokadhamma), 565, 1116-19, 1375 World system (lokadhatu), 313—14, 1379—80 Wrong course (agati), 163, 404-6, 841-46, 1260 Wrongness (micchatta), tenfold, 1484-1507

Index of Proper Names

The nam es of places cited in the text only as the location of a sutta are generally.not included unless th ey are also the scene of a special incident connected w ith the discourse.

Abhaya the Licchavi, layman, 307-8,575

AbHibhu, bhikkhu, 313 Aciravatf, river, 953,1072, 1142,

1354Aggalava Shrine, 1152-53 Aggivessa, vassal, 556-57 Ajatasattu Vedehiputta, King,

558, 1010-13,1735 n. 1105, 1840 ri. 2027

Ajita, wanderer, 1497 Alavi, city, 1609 n. 132 Ananda, bhikkhu, 110,463, 779-

80, 873-74, 907-8,1028,1145, 1262, 1574-77,1604 n. 82, 1661 n. 511, 1662 n. 516, 1704 n.843, 1704 n. 846,1759 n. 1331, 1767 n. 1403, 1811 n. 1787, 1829 n. 1931; addressed by Buddha, 308-9, 607-8, 737-38, 773, 795-98, 911-14, 936-42, 953-58, 1011-13,1212-13, 1309-18,1364-65,1411-15, 1430-34,1441; discourses by, 311, 523-25, 535-36, 570-72, 890-91, 1301-2,1343,1495-97, 1557; discussions with, 262-63, 303-8, 540, 784-85, -

923 24, 1471-73; ordination of bhikkhunls, and, 1188—92,

■ 1801 n. 1728, 1804 n. 1743; questions Buddha, 149, 228-29, 309-11, 312-14, 465, 733-34, 1026, 1215-16,1339- 40, 1343-44, 1390-91,1553-54, 1557—58, 1559—60; questions others, 544, 1344-45, 1558-59; praise of, 311, 513-14,1497

Anathapindika (Sudatta),householder, 112, 154, 342—43, 447-51, 665-66, 667-69, 787-88, 789, 792, 989, 1064, 1274-77,1284-85,1456-67, 1605 n. 85, 1682 n. 661,1771 n. 1453, 1822-23 n. 1876,1862 n. 2220

Andhakavinda, town, 737 Anga, country/people, 300, 1178 Angirasa, ancient seer, 802, 806,

812, 1042, 1744 n.1198 Angulimala, robber, 1606 n. 98 Annabhara, wanderer, 417, 552 Annakondanna, bhikkhu, 109,

1604 n. 82 Anotatta, lake, 1072 Anuruddha, bhikkhu, 109,

1907


359—61, 607, 873—74, 1160-65, Bhagu, ancient seer, 802, 806,1182-84, 1603 n. 75, 1604 n. 79, 10421607 n. 109, 1610 n. 133,1798 n. 1692, 1798 n. 1695, 1800 n. 1716, 1800 n. 1718 *

Aparagoyana, continent, 313, 1379, 1616 n. 183

Araka, ancient teacher, 1095-97 Aramadanda, brahmin, 157-58 Aranemi, ancient teacher, 930,

931, 1095 Arittha, layman, 989 Assaka, country/people, 300,. 1178Atthaka, ancient seer, 802, 806,

1042Avanti, country/people, 300,

•1179; 1370, 1605 n. 89 Aviha, heaven; 358, 1674 n. 591,

1772 n. 1453

Bahiya, bhikkhu, 607 Bahiya Daruclriya, bhikkhu, 110

1606 n. 99 Bahuna, bhikkhu, 1440 Bahuputta Shrine, 1213,1672 n.

585Bakkula, bhikkhu, 111Bar anas!, city, 358, 1381,1610 n.

139, 1642 n. 390 .Bhadda, Queen, 677-79 Bhaddaji, bhikkhu, 784-85 Bhadda Kaccana, bhikkhuni, 111

1609 n. 126 Bhadda Kapilanl, bhikkhuni,

111, 1609 n. 125 Bhadda Kundalakesa,

bhikkhuni, 111, 1609 n. 124 Bhaiddiya Kaligodhayaputta,

bhikkhu, 109, 1604 n. 79 Bhaddiya the Licchavi, layman,

567-70Bhagga, country/people, 445,

871-72, 1059, 1160, 1162, 1185

Bhallika, householder, 112, 989,1609 n. 129

Bharadvaja, ancient seer, 802,806, 1042

Bharandu the Kalama, ascetic, 356-57

BimbI, laywoman, 1237 Bimbisara, King, 1608 n, 117,

1610 n. 137, 1725 n. 1004, 1840 n. 2027

Bojjha, laywoman, 1182, 1237, 1815 n. 1817 •

Brahma Sahampati, deity, 407-8, 1454

Brahma Sanamkumara, deity, 1564

Cala, bhikkhu, 1428 Calika, city (and Caiika, Mount),

1247,1817 n. 1830 Campa, town, 1041,1122,1440,

1467-Candanangalika, layman, 1744

n. 1198Candikaputta, bhikkhu, 1282-83,

1824 n. 1892 Capala Shrine, 1212-15, 1672 n.

585Ceti, country/people, 300,917,

1160,1162,1165, .1.178, 1367,■ 1444,1798 n.. 1692

Chaddanta, lake, 1072 Charpia, wanderer, 303 Citta Hatthisariputta, bhikkhu,

946, 950,1765 n. 1393 Citta of Macchikasanda, layman,

112,179, 542, 989, 1609 n- 132 Cullapanthaka, bhikkhu, 109,

1604 nn. 83-84 Cunda, Prince, 655 Cunda, smith's son, 1518-22,

1855 n. 2165

Cundi, Princess, 655—56, 1237

Dabba Mallaputta, bhikkhu, 110, 1748 n. 1243

Darukammika, householder, 9 4 ^ A 6

Dasama, householder, 1574—77 Devadatta, bhikkhu, 457, 725,

953-54, 1118, 1120,1282^-83, 1612 n. 153, 1615 n. 173,1634 . n. 325, 1735 n. 1105, 1771 n. 1441, 1791 n. 1626,1824 n. 1892, 1859 n. 2188

Dhammadinna, bhikkhuni. 111, 1609n. 120

Dhammika, bhikkhu, 927-31, 1762 n. 1360

Ohovana, country, 1488,1853 n. 2146

Dlghajanu (Byagghapajja),young man, 1194,1805 n. 1750

Dona, brahmin, 425—26, 801—6, 1686 n. 699

Eleyya, King, 556-57, 1714 n. 902

Gandhabba, vassal, 556-57 Gandhara, country/people, 300,

1179, 1659 n. 483 Ganges, river, 332,1072,1142,

1354Gavesi, layman, 795-98 Gayakassapa, ascetic, 1607 n. 105 Girimananda, bhikkhu, 1411,

1415, 1845 n. 2074 Gosihga Sal Woods, 1428 Gotamaka Shrine, 355, 1213, 1672

ri. 585Gotami. See Mahapajapatl

GotamiGreat Wood, 689-90, 1188,1192,

1193, 1309, 1428

Hatthaka of Alavi, layman, 112,

Index of Proper Names 1909

179, 232-33, 357-58, 542, 989, 1152-54, 1674 n. 588, 1772 n. 1453, 1797 n. 1681

Hatthipala, ancient teacher, 930-31, 1095

Himalaya, mountains, 246, 664, 813-14, 882, 909, 1616 n. 183, 1753 n. 1290

Icchanangala, village, 651—52, 905-6,1233

Isidatta, householder, 911, 914, ‘ 989,1431,1434,1759 n. 1330,

• 1760 n. 1340, 1771 n. 1453 ‘ -v- Isipatana, town, 358, 1697 n. 802

Jambudlpa, continent,. 121-23,. 313, 1063,1.277, 1379, 1616—17

n. 183, 1617 n: 184, 1659 n.482,1784 n. 1554

Jantugama, town, 1248 Janussonl, brahmin, 147—48, 253,.

2.60-61, 550, 924-26, 1037-39, 1500-1, 1507-9, 1523

Jatilagahiya, bhikkhuni, 1302, 1828 n. 1926

Jivaka Komarabhacca, householder, 112, 989, 1155, 1610 n. 137,1612 n. 153, 1797 n. 1685

Jotipala, ancient teacher, 930-31, 1095, 1789 n. 1599

Kajahgala, bhikkhuni of, 1376-79 Kakkata, bhikkhu, 1428 Kakudha, deva, 725-26 Kalaka, financier, 411,1682 n.

661Kalama, people, 279-83, 1652 n.

455-58, 1716 n. 908 Kalandaka, bhikkhu, 1449 Kaligodha, laywoman, 1604 n. 79 Kali of Kuraraghara, laywoman,

113, 1370, 1605 n. 89, 1611 n. 146, 1838 n. 1997


Kaludayi, bhikkhu, 110, 1607 n.106, 1757 n. 1318

Kamboja, country/people, 300, 465,1179/1659 n. 483, 1694 n. 774

Kana, laywoman, 1237 Kandarayana, brahmin, 158-59 Kankharevata, bhikkhu, 109,

1605 n. 87 Kannamunda, lake, 1072 Kapilavatthu, city, 356—357,

1188/1607 n. 106, 1607 n.109, 1801 nn. 1728-29, 1805 n .1748

Karanapall, brahmin, 810-12 Kasi, country, 300, 1178, 1379,

1642 n.-390,1840 n. 2027 Kassapa, ancient seer, 802, 806,

1042Kassapa, Buddha, 795-98, 1629

n. 266, 1746 n. 1210, 1765 n. 1393

Kassapagotta, bhikkhu, 322-25 Kata, bhikkhu, 1428 Katimbha, bhikkhu, 1428 Katissariga, bhikkhu, 1428 KatiyanI, laywoman, 112, 1611

n. 146Kesaputta, town, 279-80 Kesi, horse trainer, 492-94 Kimbila, bhikkhu, 818-19, 903-4,

1058-59,1745-46 n. 1210 Kimikala River, 1248 KisagotamI, bhikkhuni, 111, 1609

n. 127Kisa Sankicca, ascetic, 939 Khema, bhikkhu, 921 Khema, bhikkhuni, 62, 111, 179,

542,1608 n. l l7 Khema, laywoman, 1237 Khujjuttara, layw om an/112,179,

542, 1237, 1610 n. 141,1611 n. 143

Kokalika, bhikkhu, 1452—55, 1634

n. 325, 1678 n. 624, 1849 nn. 2112-13

Kokanada, wanderer, 1472 Koliyans, tribe/people, 446, 570,

1194Koravya, King, 928-29 Kosala the Great, King, 1840 n.

2027Kosala, kingdom/people, 300,

322-23, 676, 795, 1178, 1379 Kosambi, city, 523, 535, 607,

1026,1608 n. 113 Kuddalaka (Kuddala), ancient

teacher, 930-31, 1095 Kumarakassapa, bhikkhu, 110,

1606-7, n.100 Kunala, lake, 1072,1801 n. 1729 ’ Kundadhana, bhikkhu, liO, 1606

n. 94Kuru, country/people, 300, 1178 Kusinara, town, 462, 1677 n. 621,

1697 n. 802

Lakuntaka Bhaddiya, bhikkhu, .109,1604 n. 80

Licchavi, tribe/people, 690, 760-61, 812-13,1009-10, 1130-31, 1428,1659 n. 495

Maccha, country/people, 300, 1178

Madhura, city, 826 Magadha, country/people, 300,

423, 549-50, 555-58, 1010-11, 1013,1059, 1178, 1840 n. 2027

Magandiya, laywoman, 1610 n. 142

Mahabrahma, deity, 1380 Mahacunda, bhikkhu, 873-74,

917-18,1367-70, 1444-46 Mahakaccana, bhikkhu, 109,

157-59, 884-86, 889, 1370, 1512-16, 1603 n. 75, 1605 n. 89, 1611 n. 148


Mahakappina, bhikkhu,-111/ 873-74, 1608 n. 112

Mahakassapa, bhikkhu, 109, 873-74, 1446-49, 1603 n. 75,1609 n. 125

Mahakotthita, bhikkhu, 110, 215-16, 539-40, 873-74, 946-50, 1267-69,1607 n .101,1822 n. 1863.

Mahali the Licchayi, layman,1398 ■ •

Mahamoggallana (Moggallana), bhikkhu, 109,179, 533, 541, 572, 607, 725-28, 873-74, 896-98, 899, 1043-44, 1051-54,1059-62, 1146,1262, 1442^4, 1452-54, 1603 n. 75, 1633 n.

' 319, 1705 n. 854,1783 n. 1548, 1849 n. 2112, 1859 n. 2188

Mahanama, Licchavi youth, 690-91

Mahanama the Sakyan, householder, 112, 306—7, 356—57, 862-65, 989, 1154-55,1564-68,1610 n. 133, 1750 n. 1256

Mahapajapati Gotami, laywoman /bhikkhuni, 111, 1188-91, 1193,1608 n. 116, 1783 n. 1540,.1801 n. 1728,1802 n. 1729; 1803 n. 1735,1805 n. 174&

Mahapanthaka, bhikkhu, 109, 1604 n. 84

Mahasammata, King, 1679 n. 644 Mahavira. See Nigantha

Nataputta Mahi, river, 1072, 1142,1354 Mahisavatthu, region, 1119-20 Makkhali Gosala, ascetic teacher,

119^20, .364-65, 939,1615 n. 175,1648 n. 431, 1659 n. 490, 1675 n. 604, 1749 n. 1248

Malla, country/people, 300, 462, 1178,1309, 1832 n. 1942

Mallika, Queen, 577—79, 676,1237, 1718 n. 926

Malurikyaputta, bhikkhu,614-15,1721 n. 967

MandakinI, lake, 1072 Manuja, laywoman, 1237 Mara, 114, 244, 401-2, 403, 404,

438, 683, 1160, 1211> 1212, 1213-15,1306-7 ,1608 n, 118,1609 n. 127,1610 n. 136, 1679 n. 641, 1811 nn. 1787-88, 1831 n. 1939, 1832 n. .1940, 1838 n. 1998

Migara of Rohana, rich man,1001

Migasala, laywoman, 911, 913, .1430-31, 1434,1759 n, 1332

Meghiya, bhikkhu, 1247—50, 1817 n. 1833.

Mendaka, householder, 657, 989 Metteyya. See Tissa Metteyya Moggalla, vassal, 556—57 Mogharaja, bhikkhu, 111, 1608

n. 115Moliyaslvaka, wanderer, 919-20,

1761 n. 1347 Mugapakkha, ancient teacher,

930-31, 1095 Munda, King, 677-79 Mutta, laywoman, 1237

Nadikassapa, ascetic, 1607 n. 105 Naga Grove, 1150 Nagita, bhikkhu, 651-52, 905-7,

1233-35 Nakulamata, housewife, 113,

445-46, 871-73, 1185, 1237,1610 n. 138, 1691 n. 740, 1752 n. 1279

Nakulapita, householder, 112, 445-46, 871-73, 989, 1611 n. 147, 1691 n. 740

Naleru, yakkha, 1124, 1142, 1792 n. 1637


Nanda, bhikkhu, 111, 1121-22, 1608-9 n. I l l , 1609 n. 121,1792 n. 1630,1801 n. 1729,1802 n. 1731

Nanda, bhikkhuni, 111, 1609 n. 121

Nanda, boy, 1044 Nanda, cowherd, 1634 n. 325 Nandaka, bhikkhu, 111, 283-84,

1251-52, 1607 n. 110 Nandana Grove, 660,1726 n.

1015,1787 n.. 1586 Nanda Vaccha, ascetic, 939 Nandiya the Sakyan, house

holder, 1569-70 Narada, bhikkhu, 677-79 NavindakI, vassal, 556-57 Nigantha Nataputta (Mahavlra),

ascetic teacher, 307,1130,1303,1657 n. 474, 1660 n. 496, 1717 n. 918,1794 n. 1650, 1830 n. 1933

Pacetana, King, 210-11 Paduma, laywoman, 1237 Paharada, ruler of the asuras,

1142-45 Pancala, country/people, 300,

1178Pancalacanda, young deva, 1318 Pandita, ascetic, 1497 Panditakumara the Licchavi, lay

man, 307-8 Pankadha, town, 322-23 Parayana, ancient text, 229, 230,

432, 951-52,1043-44, 1639 n. 367,1765 n. 1394

Pasenadi, King, 676-77, 908,1379,1383-86, 1718 n. 926,1725 n. 1000,1759 n. 1330, 1840-41 n. 2027,1841 n. 2028

Patacara, bhikkhuni, 111, 1608 n. 119

Pataliputta, city, 677, 1574, 1577

Pekhuniya, layman, 284 Phagguna, bhikkhu, 936-37 Pilindavaccha, bhikkhu, 110,

1606 n. 98 Pindola Bharadvaja, bhikkhu,

109, 1604 n. 81 Pirigiyani, brahmin, 810-13, 1744

n. 1195 Piyaka, treasurer, 677-79 Potaliya, wanderer, 480-82 Pubbavideha, continent, 313,

1379, 1616 n. 183 Punnaka, brahmin student, 229,

432Purina Mantaniputta, bhikkhu,

109.1604 n. 82 Punniya, bhikkhu, 1230-31,

1441-42 Purana (Purana), householder,

911, 914, 989,1431,1434,1759 n. 1330,1760 n. 1340, 1771 n. 1453

Purana Kassapa, ascetic, 939-40, 1303,1764 n. 1378,1830 n.1933

Radha, bhikkhu, 111, 1608 n. 114 Rahula, bhikkhu, 110,542-43,

1606 n. 92,1609 n. 126,1801 n. 1729, 1802 n. 1731

Rajagaha, city, 277,928, 932,1010, 1118,1120,1259,1260, 1604 n. 81, 1802 n. 1731,1819 n. 1848

Ramaputta (Uddaka), ascetic, 556-57,1714 nn. 901-2

Rathakara, lake, 1072 Ratthapala, bhikkhu, 110,1606

n. 93Revata, bhikkhu, 873-74 Revata Khadiravaniya, bhikkhu,

109.1605 n. 86Rohana, Pekhuniya's grandson,

. layman, 284


Rohitassa, deva, 434-36 RucI, laywoman, 1237

Saddha, bhikkhu, 1571—73, 1861 n. 2208,1862 n. 2220

Sagata, bhikkhu, 111, 1608 n. 113 Sajjha, wanderer, 1260 Saketa, town, 411, 761, 1302, 1682

n. 661Sakka, ruler of the devas, 114,

238-39, 929-30, 1062,1074,.. 1119-20, 1171,1613 n. 157,

1642 n. 386,1783 n 1549,1787 n. 1586,1791 n. 1629

Sakula, bhikkhuni, i l l , 1609 n. 123. '

Sakuludayi, wanderer, .417, 552 Sakyan, tribe/people, 306,. 572,

862, 880, 1188, 1395-97, 1564, 1569,1679 n. 644, 1801 n. 1728, 1801—2 n! 1729, 1802 n. 1731

Salha, Migara-s grandson, layman, 283-86

SaHia the Licchavi, layman, 575-77

Samandakani, wanderer,1420-21

Samavati, laywoman, 112, 1237, 1610-11 n. 142

Samiddhi, bhikkhu, 1269-70,1822 n. 1864

Sandha, bhikkhu, 1560—62 Sandhana, householder, 989 Sangarava, brahmin, 261—66,

806-10,1499,1510 Santusita, young deva, 1171 Sappinika (Sappini), river, 277,

279,417, 552 Sarabha, wanderer, 277, 279,

1650 nil. 447—48 Sarabhu, river, 1072,1142, 1354 Saragga, lay follower, 989-90 Sarandada Shrine, 760, 1009,

1013,1213, 1672 n. 585

Sariputta, bhikkhu, 873-74, 899, 1603 n. 75,1605 n. 86, 1606 n. 96, 1628-29 n. 265, 1777 n. 1498, 1798 n. 1692, 1860 nn. 2204-5; addressed by Buddha, 792-94, 1041-43,1265-67; as chief disciple, 108,109, 179, 607, 745,1023-24, 1141, 1633 n. 319; converses with Buddha, 229-30, 464-65, 537-41, 789, 970, 1021,1024-25,1085-88,1156,1455-56,1709> n. 873; discourses by, 155—57, 523, 774-777, 781-84, 869^71, 904-5,1225-26, 1256-59, 1282-84,1292-94,1343,1403, 1407-9, 1421-22,1557, 1584-85,1626 n. 255; discussions with others, 215—17, 360, 533, 544, 777-79, 784, 923-24, 1044—46,1267-70,1344^5, 1.420-21,1558-59,1822 nn. 1863-64; slandered, 1261-64, 1452-55,1820 nn. 1851-53, 1849 n. 2112

Sattamba Shrine, 1213 SavatthI, city, 158, 456, 682,

907,1024-25,1264-65,1344, 1371-72,1464,1569,1604 n.80,1604 n. 82, 1605 n. 87, 1606 n. 99,1607 n. 108 1607 n, 110, 1608 n. 118,1609 n. 123,1626 n. 255

Savittha, bhikkhu, 215-16 Sigalamata, bhikkhuni, 111, 1609

n. 128Slha, general, 659-60,1054-56,

1130-36,1794 n. 1650 Slhapapata, lake, 1072 Sikhamoggallana, brahmin,

602-3 SikhI, Buddha, 313 Sineru, mountain, 313,1071—73,

1379,1786 n. 1575,1796 n. 1671


Sirima, laywoman, 1237 Slvali, bhikkhu, 110, 1605—6 n.

90,1611 n. 144 Sobhita, bhikkhu, 111, 1607 n.

108Soma, laywoman, 1237 Sona (Kolivisa), bhikkhu, 109,

932-36,1065, n. 88, 1763 n. 1367

Sona (mother of Tissa), laywoman, 1237 .

Sona, bhikkhuni, 111, 1609 n. 122 Sonakayana, brahmin, 603 Sona Kutikanna, bhikkhu, 109,

1065 ri.-89 'Sona's mother, laywoman, 1237 Subhuti, bhikkhu, 109, 1571-73,

1605 n. 85. ■Suddhodana, King,-1607 n. 106,

1607n. I l l , 1801 n. 1728,1802 n. 1731

Sudhaiiima, council hall, 238 Sujata, daughter-in-law of

Anathapindika, laywoman, 1064-66

Sujata, daughter of Senani, laywoman, 112, 1610 n. 139

Sumana, bhikkhu, 921-22 Sumana, Princess, 653-54,1237,

1725 n. 1000 Sunetta, ancient teacher, 930—31,

1073-74,1095 Sunimmita, young deva, 1171 Suppavasa the Koliyan daugh

ter, laywoman, 112,446-47,1237,1605 n. 90,1611 n. 144

Suppiya, laywoman, 112,1237, 1611 n. 145

Sura Ambattha, layman, 112,989,1610 n. 136

Surasena, country/people, 300, 1178,1747 n. 1223

Sutana, laywoman, 1237 Sutava, wanderer, 1259-60

Suyama, young deva, 1171

Tapussa, householder, 112, 989, 1309-10,1609 n. 129

Tavakannika, householder, 989 Tavatimsa, devas/heaven,. 238-39, 298,301, 313, 865, 884,

897,1073,1083-85, 1119-20,1169,1171,1179,1211-12, 1277,1379,1567,1613 n. 157,

. 1726 n -1015,1787 n. 15.86,

. 1788 n. 1592 .Tikanna, brahmin, 256-60 Tissa, brahmSy 896-98, 1051—53 Tissa, laywoman, 1237 Tissa Metteyya, brahmin stu

dent, 951-52/1765 ru- i394 • Todeyya, brahmin, 556,1714 rt.

902 • ’Tudu, brahma, 1453-54, 1849 n.

2112,1849 n. 13 Tusita, devas/heaven, 298, 301,

313, 510, 865, 884,897, 911, 1073,1085, 1169,1171,1179, 1216,1277,1379,1431,1567, 1772 n. 1453

Udaya, brahmin student, 230 Udayi (Laludayl), bhikkhu, 314,

773, 778-79,889-90,908-10, 1292,1301,1318,1662 n. 516, 1740 n. 1154,1740 n. 1161,1755 n. 1299,1757 n. 1318,1758 n. 1327,1826 n. 1908

Udayi, brahmin, 430 Udena, King, 1604 n. 81,1610 n.

142Udena Shrine, 1213 Ugga, chief minister, 1001-2 Ugga, vassal, 556-57 Uggaha, Mendaka's grandson,

layman, 657 Ugga of Hatthigama, house

holder, 1150-51

Ugga of Vesali, householder,112, 669-71, 989, 1147-^9,1610 n.134, 1772 n. 1453

Uggata, householder, 112, 989, 1610 n. 135

Uggatasarlra, brahmin, 1028—31 Ujjaya, brahmin, 429, 1197 Upacala, bhikkhu, 1428 Upaka Mandikaputta, layman,

558-59 . .Upali, bhikkhu,;111, 1100,.

1387-90, 1391-92, 1476-82, 1607 n. .109, 1851-52 n. 2137

Upasena Vangantaputta, bhikkhu, 110, 1606 n. 96

Upavana, bhikkhu, 540^41,779—80 '

Uppalavanna, bhikkhuni, 111, 179, 542,1608 rui. 117-18

Uruvelakappa, town, 1309, 1832 n. 1942

Uruvelakassapa, bhikkhu, 110, 1607 n. 105

Uttara, bhikkhu, 1119—21 Uttara, laywoman, 1237 Uttarakuru, continent, 313, 1277,

1379,1616 n. 183, 1823 n. 1884 Uttara Nandamata, laywoman,

112, 1237, 1611 n. 143, 1779 n. 1520, 1816 n. 1819

Uttiya, wanderer, 1470—71, 1851 n. 2129

Vacchagotta, brahmin, 273 Vacchagotta, wanderer, 254-55 Vajji, country/people, 300, 690,

1010-13,1178,1659 n. 495 Vajjiyamahita, householder, 989,

1467-70Vakka 11, bhikkhu, 110, 1606 n. 91 Vamadeva, ancient seer, 802,

806, 1042 Vamaka, ancient seer, 802, 806,

1042


Variga, country/people, 300, 1178 Variglsa, bhikkhu, 110,1606 n. 95 Varadhara, wanderer, 417, 552 VasavattI, young .deva, 1172 Vasettha, ancient seer, 802, 806,

1042Vasettha, layman, 989, 1181—82 Vassakara, brahmin, 423-24,

549-50, 555-57,1010-13, 1714 n. 902

. Velama, brahmin, 1275—76 Velukantaki Nandamata,

laywoman, 179, 542, 899, 1043-46,. 1610 n. 141,1611 n. 143, 1.634 n. 322,1816 n. 1819

Venagapura, village, 272—73 Veranja, town, 1124, 1142 Vesali, city, 1130,1135-36, 1188,

1212-13,1574, 1577,1659 n. 495,1802 n. 1731, 1805 n. 1748

Vessamitta, ancient seer, 802,806, 1042

Vessavana, deva king, 1043-44, 1119

Vijaya, householder, 989 Visakha Migaramata, laywoman,

112, 294-302,1181, 1185-87,1237,1610 n. 140,1815 n. 1817, 1859 n. 2188

Visakha Pancaliputta, bhikkhu, 437

Vulture Peak, Mount, 277, 323, 457,928,932-33,1010, 1051, 1053,1118,1120

Yama, devas/heaven, 298, 301, 313, 865, 884, 897, 1073, 1085, 1169,1171,1179, 1379,1567

Y ama, King of hell realm, 234-37 Yamaka, vassal, 556-57 Yamataggi, ancient seer, 802,

806,1042 Yamuna, river, 1072, 1142, 1354,

1747 n. 1223

Index of Similes and Parables

Air not repelled by impurities, 1263

Appraiser using scale, 119.5,1224. Archer training on straw man,

1299, 1300

Bamboo yields fruit to. self- destruction, 457

Banyan tree: named "WellGrounded/' 928-30; resort for birds, 662-63

Bath powder, ball of, 648 Best of tastes, 811 Black orris foremost root, 1354 Black snake, 830 Blighted barley, 1123 Blind person, 224 Boat made from a sapling, 575—76 Boil with nine orifices, 1270 Bride and her in-laws, 461—62 Bubble on water, 1096 Bull: crop-eating, 947; in cow

shed, 279; with horns cut,1263; wrathful, 489

Butcher's knife carving the belly, 937

Carcass around neck, 1263 Carpenter's adze, 1089 Cattle crossing stream, 459 Chariot at crossroads, 650 Charnel ground, 837

Chick's song, 279 Chips from hot iron bowl,

1048-50. Cleansing: body, 296; cloth, 297;

. gold, 298; head,. 295; mirror, •297 \

Cloth: easily absorbs dye, 1135,1148; ugly and beautiful, 330-31;

Clouds, 482-83 Coals, burning and blazing,

956-58Cock's feather in fire, 1032-35 Conch, man skilled in sound of,

562Copper cauldron, boiling in,

1093-94 Country named "Dhovana,"

1488Cow: doomed to slaughter; 1096;

mountain-dwelling, 1294--95 Cowherd: capable of rearing

cattle, 1580, 1587; incapable of rearing cattle, 1577—78,1585

Cream-of-ghee, 477, 799, 800, 1461

Cremation brand, 476 Crickets, sound of, 949 Crow, 1439

Devas and asuras, battle of, 1305-6

1917


Dew on grass, 1096 Diamond, 220 Dice, 350,1537,1540 Divine messengers, 233—36 Donkey that thinks it's a cow,

315.Dust at crossroads, 947 Duster not repelled by impuri

ties, 1263.

Earth not repelled by impurities, 1262

Eldest son of king, 748^49, 750 Elephant: consumer of food,

751; enters deep lake, 1476; footprint of, .92.6, 1354;. .unworthy of king, 751; with-- drawn from herd, 1307-8; worthy of king, 496-97, 753, 755-56

Emetic for eliminating ailments, 1490

Entrances to hidden treasure, 1.577

Exits from house on fire, 1577 Extending and drawing in the

arm, 156, 407, 897, 933,1051, 1059, 1119,1160

Families assailed by burglars, 1192

Farmer and field, 315, 325, 327 Feces: man sunk in cesspit,

953-54; pit of, 222; trifling amount foul smelling, 121

Festering sore, 220, 222 Fire: embracing mass of, 1090;

extinguished, 910; in reed house, 201; not repelled by impurities, 1262; smoldering, 1072

Firebrand, ?27Fish emerging from water) 566 Food appealing to a man, 948

Fragrance that spreads against wind, 312

Friend: who makes false promises, 1445^46; who played in mud, 563

Frontier fortress, 1075—79

Garland placed on head, 1191 Gatekeeper at frontier city, 1471 Ghee or oil, burning of, 1073 Gold: defilements of, 641; refine

ment of, 335, 338 Golden nugget, 1086 Grabbing hold of branch, 543 Grain: chaff, and, 1123; heap of,

1120

Hair blanket, 364 Hare or cat that enters a deep

lake, 1476-77 .Head on fire, 474, 879-80,1222,

1223, 1405,1408-9 Heartwood, searching for, 1495,

1513Hen nurturing eggs, 1088 -89,

1127-29 Honey cake, 811 Horses, taming of, 492. See too

Thoroughbred; Wild Colt Hot copper ball in mouth, 1092 Hot iron bed or chair, sitting on,

1093Hot iron sheet wrapping body,

1092House with peaked roof, 342-43,

636, 926, 1354

111 person on highway, 776 Imprisonment for theft, 333 Infant with pebble in mouth, 633

Jackal's howl, 279 Jambudlpa's terrain, 121—23 Jasmine as foremost flower, 1354

Index of Similes and Parables 1919

Kettledrum, man skilled in sound of, 562

King, head-anointed, 206, 207, 747

Lake: pervaded by cold water, 648; waves on surface, 949

Lamp in darkness, holding up, 251, etc.

Land-spotting bird, 928 Leather strap around the head,

937 .Lightning/220Line: etched in stone, 361-62;

etched on water, 362,1096 Lion king of beasts, 420, 725,

1362Liquid fat, bowl of, 1264 Lotus: thrives in water, 648-49;

unsoiled by water, 426, 910, 1441

Lute, well tuned, 933

Mangoes, 486,926 Master thief, 248, 729-30,1232 Meat, forcing on poor man, 940 Meat on hot iron pan, 1096 Mice, 488 ■Moon: outshines, stars, 654,

926-27/1354; waning and waxing, 1422,1423

Mountain not shaken by storm, 935-36

Mule without offspring, 457 Music exquisite and captivating,

1183 Naga, 908-10 Near shore and far shore,

1499-1500, 1510-11

Ocean: astounding qualities of, 1142-45,1146-47; encompass

J u g o n a stand, 6 4 9 ing with the mind, 129; goal of all rivers, 1354; measuring the water in, 441, 672, 900

One person looking at another, 649

Outcast boy or girl, 1263

Pain as affliction, 1293-94 Paricchattaka coral tree, 1083-85 Patients, 217Perils of entering water, 502-5 Persons crossing water, 1004-6 Physician who cures the sick,

811Pillar not shaken by storm, 1284 Pit of hot coals, 937 Plantain tree yields fruit to self- . destruction, 457

Pond: covered with algae, 775; delightful, 776, 811; full to the brim, 65.0

Pool of water, 96, 485 Poor and rich men claiming to be

rich, 1368,1369 Pots: covered and empty, 484;

upside down and upright, 225-26, 1570

Poverty and debt, 914r-17 Puddle with little water, 775 Punishments for evil deeds,

608-10Purgative for eliminating ail

ments, 1489

Rag-robed bhikkhu, 775 Rain cloud: inundates earth, 655;

nurtures crops, 667,1173 Rain filling ocean, 328, 520,1416,

1417, 1418,1419 Reaching world's end by run

ning, 435, 1303-4:Reed cutter shaking reeds, 926 Reed yields fruit to self-destruc

tion, 457


Revealing what was hidden, 251, etc.

Reservoir: many years old, 543-44; protected by dyke, 1192; water decreases and increases in, 1195

Rice attacked by disease, 1192 River flowing down mountain,

680, 1096 Robbers and kings, 159-60 Rope cutting flesh, 1090-91

Sal trees in Himalayas, 246,664-65 . ;

Salt, lump of, 332

Sandalwood: best of trees, 97;fragrant scent, 811, 1354

Seamstress, 951-52 Seeds: bitter and sweet, 118',

1485; intact and broken,954-56; sown in bad and good fields, 1166-68 -

Sharp sword grinding the head, 937

Sheep merchant, 334 Sheet covering man, 649 Shells and pebbles in pond, 948 Ship on dry land, 1089 Shopkeeper, 213-15 Snake that has passed through

feces, 222 Spear striking breast, 1091 Spike of rice or barley, 95 Spittle spit from tongue, 1096 Stench, tainted by, 358-59 Stump reduced to ashes, 574 Sugar attacked by disease, 1192 Sun and moon, defilements of,

439Sun in autumn sky, 327,1354 Sunrise and noon, 957

Tathagata foremost of beings, 1354

Thoroughbred, 329—30, 368, 494-95, 616-17, 819, 860, 861, 1136-37, 1279-80,1451-52, 1561

Trap for fish, 119, 364r-65 Tree: choked by creepers, 292,

293-94; growing to fullness, 643-44, 922-23,1070-71, 1229-30, 1342-43,1556-57;

. softwood and hardwood, 490;testing with axe, 1123

Turning upright what was overthrown, 251, etc.

Vipers, 491

Warrior:, defeated arid victorious, 700-9; worthy of king, 362, 547-4:8, 576-77

Water: bowls of, 807-10; flowing down slope, 652, 906, 1234; in hoof prints of cattle, 1072; not repelled by impurities, 1262

Way, showing to one lost, 251, etc.

Wheels, smooth and crooked, 210-11

Wheel-turning monarch: astounding qualities of, 513-14; declared foremost,. 926,1354; eldest son of, 745; five factors of, 744; rules by Dhamma, 209, 746

Wild colt, 365-66,1137-40, 1278-79,1450,1560

Youth looking in mirror, 1402, 1404,1408

Index of Pali Terms Discussed in the Notes

This in d ex is arran ged in the order of the Pali alphabet.

acchariyam abbhutam, 1779 n. 1522

ajaddhumarikam, 1806 n. 1752 andabhuta (andhabhuta), 1700 n.

824atammayo, 1771 n. 1448 atthapatisamvedT, 1643^44 n. 403,

1724 n . 990. adhisile, 1736 n. 1118 anariyagunam asajja, 1656 n. 468 animittam cetosamadhim, 1765 n.

1391animittavihari, 1783 n. 1542 animitta cetovimutti, 1751 n. 1266 animitto samadhi, 1676 n. 617 anuttare upadhisahkhaye, 1764 n.

1377anupadisesa suvimutta, 1783 n.

• 1540anupubbaviharasamapattiyo, 1826

n. 1903antarakatha vippakata, 1841 n.

2032antaraparinibbayi, 1701—2 n. 829,

1773-74 n. 1466,1782 n. 1536 apagabbha, 1793—94 n. 1646 apace brahmacarayo, 1799 n. 1711 apannakapatipadam, 1636-37 n.

352aparitto mahatta, 1667 n. 550

appativibhattabhogl, 1750 ru 1262 appanihito samadhi, 1676 n. 617 appapaficdrn papahceti, 1710-11

n. 881 appicchata, 1600 n. 53 abhidharnmakatham kathenti, 1765 ■

n. 1387abhidlwmmqkatham vedallakatham

kathenta, 1733 n. 1086 abhibhayatanani, 1808 n. 1771 ambakapanha, 1759 n. 1332 ambakamaddari (ambukasancart),

1651T52n . 454 ayoniso manasikara, 1593 n. 23 arati, 1751 n. 1264 ariyasavaka, 1599 n. 47 asamasama, 1602 n. 69 asubhanimitta, 1594 n. 29 ahahkaramamahkaramananusaya,

1639 n. 366 ahampamha, 1662 n. 519

atuma(n), 1667 n. 548 Odimaddasa, 1838 n. 2000 anantariya, 1705 n. 851 dnantariyam kammam, 1612 n. 153,

1771 n. 1441 abhisamacarika sikkha, 1721 n. 956 dmasabrahmacari(n), 1762—63 n.

1366

1921


arammana, 1632 n. 305, 1754 n. 1293

asajja upaniya vaca bhasita, 1647 n. 428

tisajja danam deti, 1798 n. 1697

itibhavabhavahetu, 1643 n. 399 itthabhavahhathabhavam, 1679 n.

636

ukkdcita, 1630 n. 284 - • -ujjhatti, 1797 n. 1686 unchena paggahena, 1728 n. 1046 uttarim manussadhamma alamari-

yahanadassanavisesam, 1596 n. 44 . . . .

udayatthagamim pafina, 1722 n. 977

udumbarakhadikam, 1806 n. 1751’ upatthanasaram, 1661 n. 506 upahaccaparinibbayl, 1774 n. 1467,

1782 n. 1537 upekkhasukha, 1826 n. 1906 ubbahika, 1842 n. 2035 ussura, 1747 n. 1227

opadhikam, 1806-7 n. 1760

kamsupadharana, 1823 n. 1880 kappa, 1811 n. 1786, 1842 n. 2040 knrajakdya, 1859 n. 2190 kasina, 1619 n. 200 kamesu patavyatam apajjanti,

1670-71 n. 579 kayakammantasandosabyapatti,

1857-58 n. 2182 kaye kayanupassi viharati, 1618-19

n. 197kukkutasampatika, 1645 n. 411

khanii, 1762 n. 1364, 1770 n. 1437 khmena natimahhati, 1776 n. 1490

gatiya upapattiya sati, 1671 n. 581

garudhamma, 1802-3 n. 1733 gamakkhetta, 1735 n. 1104 guyhamanta, 1736 n. 1114 gotrabhU, 1819-20 n. 1850

cittam pariyadaya titthati, 1592 n. 17

cetaso uinibandha, 1746 n. 1215 cetokhila, 1746 n. 1213

jigimsati, 1741 42 ti. 1176

jhananagaml, 1664 n. 539, 1859 n. 2193

thariaso hetuso, 1768-69 n. 1424

titthayatahani, 1647-48 n. 429 .. tuma, 1735 n. 1106

dalhadhamma, 1690 n. 724,1831 n. 1935

ditthanugatim apajjati, 1630 n. 280

ditthitthana,1851 n. 2131 dummahkuyam padasseti, 1785 n.

1563

dhammatthapatisamyutta, 1656 n. 469

dhammapatisamvedl, 1643-44 n ..403,1724 n. 990

dhammapadapilapanti, 1714-15 n. 904

dhammayoga, 1760-61 n. 1343 dhammuddhaccaviggahltamana

(“viggahitam manasam), 1707 n. 862

na ayataken'eva papato, 1796 n. 1671

na sasahkharaniggayha varitava to (-gato), 1669 n. 561

ndga, 1756 n. 1317

Index of Pali Terms Discussed in the Notes 1923

naham kvacana . . . kincanatatthi, 1657-58 n. 476, 1713 n. 896

nijjara, 1660 n. 498, 1853 n. 2145 .niddasa, 1774- 75 n. 1472 nibbanogadha, 1646-47 n. 421 nimitta, 1593 n. 23 niyamam kusalesu dhammesu

■ sammattam, 1638 n. 358, 1739 n. 1150

no c assa no ca me siya, na bhavissati na me bhavissati, 1780-82 n. 1532

paccavekkhananimitta, 1725 n. 996 paccekabrahma, 1849 n. 2112 paccorohanl, 1854-55 n. 2159 pannasilasdmahito, 1806 n. 1759 patighanimitta,.\593 n. 24 patippassaddhaladdho, 1668 n. 559 patippassaddhiladdho, 1668 n. 559 patibhaneyyaka, 1608 n. 114 pandaka, 1841—42 n. 2033 patayati, 1785 n. 1563 patirupaka, 1629—30 n. 276 patihita (patihita), 1753 n. 1287 pattheti, 1843 ii. 2046 panunnapaccekasacco, 1687 n. 704 papafica, 1710-11 n. 881, 1752 n.

1272pabhassaram idam cittam, 1597-98

n. 46pamanakatam kammam, 1858 n.

2186parampi gantva akiriyaya

santhahanti, 1648 n. 430 parikuppa, 1737 n. 1128 paritto appatumo, 1667 n. 548 pasannananca bhiyyobhavo hoti,

1729 n. 1048 pasldati, 1747 n. 1222 patihariyapakkha, 1642 n. 387 puthujjana, 1599 n. 47 pubbenaparam viseso, 1778 n. 1513 purisagatiyo, 1780 n. 1531

pettapiyo, 1758-59 n. 1330 ponobhaviko bhavasnnkharo, 1844

n. 2058

phussaka (purisaka), 1651—52 n. 454

bahiddha ca sabbanirnittesu, 1639 n. 366

brahmavihara,i74:3n. 1186 brahmanagahapatika, 1693 n. 764

bhavanetti, 1677 n. 620 bhavanaya, 1848-49 n. 2106 bhikkhunidusaka, 1842 n. 2034 bhunahaccani kammani. 1785 n.

1567

manopavicara, 1648-49 n. 436 manobhaoanlya, 1755 n. 1296 manomayam kaydm upapajjati,

1727-28 n. 1033 manta, 1765 n. 1395, 1786 n. 1575 mahapadesa, 1712 n. 892,1712-13

n. 894 mahicchata, 1600 n. 52 matikadhara, 1637 n. 354 mettamso, 1791 n. 1620 mettacetovimutti, 1594-95 n. 31

yakkhayoni, 1780 n. 1527 yannassa kovida (pufinassa kovida),

1689 n. 715 yathadhamma tathasanta, 1692 n.

757yathabhatam nikkhitto, 1596 n. 40 yava sattama pitamahayuga, 1738

n. 1134yuganaddham bhaveti, 1706—7 n.

861yojana, 1616-17 n. 183 yoni, 1637 a. 352

vavakattha, 1797 n. 1687, 1798 n. 1694


vavassaggarammanam karitva, 1617-18 n. 188

vRdanupata (vadanuvada), 1646 n. 416

vinnanatthitiyo, 1777 n . 1502 vinaya, 1601 n. 62 vibhajjavadl, 1850 n. 2126 vibhuta, 1861 n. 2211 vimokkha, 1809-10 n. 1776 viriyasamatam adhitthaha, 1763 rt.

1368vivattacchadda (vivatacchada,

vivattacchada), 1687-88 n. 713 vltivaltakalarngatl (vitivatta kulam

gatim), 1689 n. 714 venayika, 1793 n. 1644 vevanniya, 1843 n. 2053

samsattha viharissanti, 1733 n. 1088

sahkapparago purisassa kamo, 1767 n. 1411

sahgahavatthu, 1684-85 n. 687 saccanamo, 1757 n. 1320 sati sati ay atone, 1669 n. 562 saddhani, 1855-56 n. 2169 santufthitay 1600 n. 55 santhara, 1634 n. 329

sannipatikani, 1696 n. 784 sappatihariya, 1673 n. 586 samacitta, 1628 n. 264 samanamacalo, 1694 n. 778 samasisi, 1773 n. 1465 ■ samadhi annaphalo, 1829-30 n.

1931sasahkhara n iggayhavaritavato

(-gato), 1669 n. 560 samanna, 1848-49 n. 2106 sarajja, 1735 n. 1109 saranlya., 1750 n. 1261 sarambha, 1716 n. 909 sippisambuka, 1765 n. 1390 sunnato samadhi, 1676-77 n. 617 sutte otaretabbani vinaye

sandassetabbani, 1712 n. 893 suppatipatalita, 1800 n. 1717 subhanimitta, 1593 n. 23 suvasido, 1730 n. 1054 setughata, 1660 n. 497,1670 n.

570, 1704 n. 844,1704 n. 846 sokhumma, 1680 n. 645 sotdnugatanam (sotanudhatanam)

dhammanam, 1714 n. 903 sovaggika, 1690 n. 735

hiri, 1622 n. 225

About Wisdom Publications

W isdom Publications is d edicated to offering w orks relating to and inspired by Buddhist traditions.

To learn m ore about us or to exp lore our other books, please visit our website at w w w .w isd o m p u b s.org .

. Y ou can subscribe to our e-n ew sletter or request our. print catalog online, or by w riting to: . . .

W isdom Publications 199 Elm StreetSom erville, M assachusetts 02144 U SA

You can also contact us at 617-776-7416 , or info@ w isdom pubs.org.

W isdom is a nonprofit, charitable 501 (c)(3 ) organization, and donations in support of our m ission are tax deductible.

Wisdom Publications is affiliated with the Foundation for the Preservation of the Maha- yana Tradition (FPMT).

six padas each. Be divides it into four stanzas, the first with six ...

Documents

Transcript of six padas each. Be divides it into four stanzas, the first with six ...