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185.Evaṃme sutanti mahāsuññatasuttaṃ.
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1. Thus I heard: The Mahāsuññatā Sutta. (Comy.to MN 122)
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Tattha kāḷakhemakassāti chavivaṇṇena so kāḷo, khemakoti panassa nāmaṃ.
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2. Of Kāḷakhemaka (of “Black” Khemaka): He was called “Black” because of the colour of his skin; but his name was Khemaka.
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Vihāroti tasmiṃyeva nigrodhārāme ekasmiṃ padese pākārena parikkhipitvā dvārakoṭṭhakaṃ māpetvā haṃsavaṭṭakādisenāsanāni ceva maṇḍalamāḷabhojanasālādīni ca patiṭṭhapetvā kato vihāro.
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Dwelling: a dwelling (monastery) made in that same Nigrodha’s park, in one part, by erecting a surrounding wall, building a gate house, constructing dwellings [like those called haṃsa-vaṭṭaka? ], such as a meeting hall, a refectory, and so forth.
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Sambahulāni senāsanānīti mañco pīṭhaṃ bhisibimbohanaṃ taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthārotiādīni paññattāni honti, mañcena mañcaṃ - pe - palālasanthāreneva palālasanthāraṃ āhacca ṭhapitāni, gaṇabhikkhūnaṃ vasanaṭṭhānasadisaṃ ahosi.
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Many resting places: bed, chair, mattress, pillow, straw mat, leather mat, spread grass, spread leaves, spread straw and so forth were prepared. They were placed bed touching bed ... spread straw touching spread straw, so that it resembled the dwelling place of bhikkhus who have formed themselves into a society.
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Sambahulānu khoti bhagavato bodhipallaṅkeyeva sabbakilesānaṃ samugghāṭitattā saṃsayo nāma natthi, vitakkapubbabhāgā pucchā, vitakkapubbabhāge cāyaṃ nukāro nipātamatto.
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Do many: The Blessed One has no doubts, because of the complete destruction of all his defilements during the Session of Enlightenment. The question is a rhetorical one, and the word “do” is merely rhetorical.
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Pāṭimatthakaṃ gacchante avinicchito nāma na hoti.
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No one who is uncertain gets to the acme of attainment.
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Ito kira pubbe bhagavatā dasa dvādasa bhikkhū ekaṭṭhāne vasantā na diṭṭhapubbā.
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Before this, it seems, the Blessed One had not seen ten or twelve bhikkhus living in one place.
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Athassa etadahosi – gaṇavāso nāmāyaṃ vaṭṭe āciṇṇasamāciṇṇo nadīotiṇṇaudakasadiso, nirayatiracchānayonipettivisayāsurakāyesupi, manussaloka-devalokabrahmalokesupi gaṇavāsova āciṇṇo.
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Then it occurred to him: “This social life is developed to the utmost in the round of becoming. As water collects into rivers, so social life is developed by beings in hell, in the animal world, in the realm of ghosts, and in the Asura group; and also in the human world, the divine world, and the Brahma world.
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Dasayojanasahasso hi nirayo tipucuṇṇabharitā nāḷi viya sattehi nirantaro, pañcavidhabandhanakammakāraṇakaraṇaṭṭhāne sattānaṃ pamāṇaṃ vā paricchedo vā natthi, tathā vāsīhi tacchanādiṭhānesu, iti gaṇabhūtāva paccanti.
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For hell is ten- thousand leagues across and is crammed with beings like a tube packed with bath powder. There is no counting or reckoning the beings in the place of torture by the fivefold binding [see MN 129 and 130]; likewise in the places of paring with adzes and so forth [see MN 129 and 130]. Such is the way they roast in society.
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Tiracchānayoniyaṃ ekasmiṃ vammike upasikānaṃ pamāṇaṃ vā paricchedo vā natthi, tathā ekekabilādīsupi kipillikādīnaṃ.
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As to the animal world there is no counting or reckoning the termites in a single termite hill; and likewise ants in each ants’ nest.
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Tiracchānayoniyampi gaṇavāsova.
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Such is social life in the animal world too.
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Petanagarāni ca gāvutikāni aḍḍhayojanikānipi petabharitāni honti.
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And there are ghost cities a quarter or half a league across crowded with ghosts.
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Evaṃ pettivisayepi gaṇavāsova.
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Such is social life in the ghost realm, too.
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Asurabhavanaṃ dasayojanasahassaṃ kaṇṇe pakkhittasūciyā kaṇṇabilaṃ viya hoti.
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The ten-thousand league sphere of Asura demons is like an earring or hole when the needle is put into the ear [? ].
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Iti asurakāyepi gaṇavāsova.
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Such is social life in the Asura Group too.
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Manussaloke sāvatthiyaṃ sattapaṇṇāsa kulasatasahassāni, rājagahe anto ca bahi ca aṭṭhārasa manussakoṭiyo vasiṃsu.
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As regards the human world, there were 5,700,000 in the large clans living at Sāvatthī, and inside and outside Rājagaha 1,800,000 people [18 koṭis].
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Evaṃ aññesupi ṭhānesūti manussalokepi gaṇavāsova.
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Such is social life in certain places of the human world too.
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Bhummadevatā ādiṃ katvā devalokabrahmalokesupi gaṇavāsova.
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Beginning with the earth deities, there is social life in the divine world and the Brahma world also.
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Ekekassa hi devaputtassa aḍḍhatiyā nāṭakakoṭiyo honti, navapi koṭiyo honti, ekaṭṭhāne dasasahassāpi brahmāno vasanti.
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Each deity has two and a half koṭis of dancers, even up to nine koṭis. Also there are ten thousand Brahmas living in one place.”
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Tato cintesi – "mayā satasahassakappādhikāni cattāri asaṅkhyeyyāni gaṇavāsaviddhaṃsanatthaṃ dasa pāramiyo pūritā, ime ca bhikkhū ito paṭṭhāyeva gaṇaṃ bandhitvā gaṇābhiratā jātā ananucchavikaṃ karontī"ti.
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Thereupon he thought: “For four incalculable ages and a hundred thousand aeons the Perfections have been fulfilled by me for the purpose of undoing living in societies. And as soon as these bhikkhus have formed themselves into a society and get to delight in society, they will act contrary to that.”
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So dhammasaṃvegaṃ uppādetvā puna cintesi – "sace 'ekaṭṭhāne dvīhi bhikkhūhi na vasitabba'nti sakkā bhaveyya sikkhāpadaṃ paññapetuṃ, sikkhāpadaṃ paññāpeyyaṃ, na kho panetaṃ sakkā.
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Then feeling concern for the Dhamma, he thought again: “If it were possible to announce a training precept that two bhikkhus should not live in one place I would do so; but that is not possible.
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Handāhaṃ mahāsuññatāpaṭipattiṃ nāma suttantaṃ desemi, yaṃ sikkhākāmānaṃ kulaputtānaṃ sikkhāpadapaññatti viya nagaradvāre nikkhittasabbakāyikaādāso viya ca bhavissati.
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So I shall expound the discourse called The Great Way of Voidness which, for training clansmen, will be like an announced training precept, like a full-length looking glass placed at the city gate.
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Tato yathā nāmekasmiṃ ādāse khattiyādayo attano vajjaṃ disvā taṃ pahāya anavajjā honti, evamevaṃ mayi parinibbutepi pañcavassasahassāni imaṃ suttaṃ āvajjitvā gaṇaṃ vinodetvā ekībhāvābhiratā kulaputtā vaṭṭadukkhassa antaṃ karissantī"ti.
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After that, just as Khattiyas [nobles] and so on, seeing their blemishes in that looking glass get rid of them and become unblemished, so indeed, even for 5,000 years after I have attained complete extinction, clansmen delighting in solitude will make an end of the suffering due to the round of becoming by harkening to this discourse and avoiding society.”
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Bhagavato ca manorathaṃ pūrentā viya imaṃ suttaṃ āvajjitvā gaṇaṃ vinodetvā vaṭṭadukkhaṃ khepetvā parinibbutā kulaputtā gaṇanapathaṃ vītivattā.
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And the number of clansmen who, by harkening to this discourse and avoiding society have, as though fulfilling the Blessed One’s wish, made an end of suffering and attained complete extinction is past reckoning.
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Vālikapiṭṭhivihārepi hi ābhidhammikaabhayatthero nāma vassūpanāyikasamaye sambahulehi bhikkhūhi saddhiṃ imaṃ suttaṃ sañjhāyitvā "sammāsambuddho evaṃ kāreti, mayaṃ kiṃ karomā"ti āha.
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For in the Vālikapiṭṭhi Monastery [in Ceylon] the Abhidhamma scholar called the Elder Abhaya, after reciting this discourse together with a number of bhikkhus on the occasion of taking up residence for the rainy season, exclaimed: “The Fully Enlightened One enjoins us to act thus; and what are we doing?”
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Te sabbepi antovasse gaṇaṃ vinodetvā ekībhāvābhiratā arahattaṃ pāpuṇiṃsu.
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And by avoiding society and delighting in solitude all of them attained arahatship within that same rainy season.
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Gaṇabhedanaṃ nāma idaṃ suttanti.
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This discourse is called the “breaker-up of societies.”
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186.Ghaṭāyāti evaṃnāmakassa sakkassa.
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3. Of Ghatā: of the one so named.
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Vihāreti ayampi vihāro nigrodhārāmasseva ekadese kāḷakhemakassa vihāro viya katoti veditabbo.
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At the dwelling: This dwelling too, was built like Kāḷakhemaka’s dwelling, in a part of Nigrodha’s park.
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Cīvarakammanti jiṇṇamalinānaṃ aggaḷaṭṭhānuppādanadhovanādīhi kataparibhaṇḍampi, cīvaratthāya uppannavatthānaṃ vicāraṇasibbanādīhi akataṃ saṃvidhānampi vaṭṭati, idha pana akataṃ saṃvidhānaṃ adhippetaṃ.
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Making robes: the repairing of those already made by patching, washing, and so forth, old and dirty ones; and it is also the making up of unmade ones by arranging and sewing cloth provided for the purpose of robes. Both are right, but here making up of unmade ones is intended,
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Manussā hi ānandattherassa cīvarasāṭake adaṃsu.
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for people had given the Elder Ānanda material for robes,
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Tasmā thero sambahule bhikkhū gahetvā tattha cīvarakammaṃ akāsi.
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which is why he was doing work on robes there with a number of bhikkhus.
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Tepi bhikkhū pātova sūcipāsakassa paññāyanakālato paṭṭhāya nisinnā apaññāyanakāle uṭṭhahanti.
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4. And those bhikkhus, sitting from the time announced for the needle work in the morning, get up from it some time unannounced,
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Sūcikamme niṭṭhiteyeva senāsanāni saṃvidahissāmāti na saṃvidahiṃsu.
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thinking: “When the sewing is finished we shall set our resting places in order.” They had not set them in order, as
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Cīvarakārasamayo noti thero kira cintesi – "addhā etehi bhikkhūhi na paṭisāmitāni senāsanāni, bhagavatā ca diṭṭhāni bhavissanti.
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“It is our time for robe making.” The Elder, it seems, thought: “Surely it is those resting places that have not been arranged by those bhikkhus that will have been seen by the Blessed One;
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Iti anattamano satthā suṭṭhu niggahetukāmo, imesaṃ bhikkhūnaṃ upatthambho bhavissāmī"ti; tasmā evamāha.
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consequently the Master is displeased and desires to give a severe reproof. I will be a, support for those bhikkhus.” That is why he spoke as he did.
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Ayaṃ panettha adhippāyo – "na, bhante, ime bhikkhū kammārāmā eva, cīvarakiccavasena pana evaṃ vasantī"ti.
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But the intention here is this: “Venerable Sir, these bhikkhus are living in this way not just because they delight in being busy, but on account of robe-making.”
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Na kho, ānandāti, ānanda, kammasamayo vā hotu akammasamayo vā, cīvarakārasamayo vā hotu acīvarakārasamayo vā, atha kho saṅgaṇikārāmo bhikkhu na sobhatiyeva.
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5. A bhikkhu, Ānanda, does not shine forth: “Ānanda, whether it is an instance of being busy or whether it is an instance of robe-making or not, still a bhikkhu who delights in company does not shine forth.
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Mā tvaṃ anupatthambhaṭṭhāne upatthambho ahosīti.
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Do not be a support where there is no occasion for support.”
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Tattha saṅgaṇikāti sakaparisasamodhānaṃ.
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Here, company is gathering with one’s own community;
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Gaṇoti nānājanasamodhānaṃ.
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society is gathering with different sorts of people.
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Iti saṅgaṇikārāmo vā hotu gaṇārāmo vā, sabbathāpi gaṇabāhullābhirato gaṇabandhanabaddho bhikkhu na sobhati.
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So whether he delights in company or in society, in either case a bhikkhu who likes the fullness of society, who is bound by the ties of society, does not shine forth.
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Pacchābhatte pana divāṭṭhānaṃ sammajjitvā sudhotahatthapādo mūlakammaṭṭhānaṃ gahetvā ekārāmatamanuyutto bhikkhu buddhasāsane sobhati.
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But it is when a bhikkhu sweeps out his daytime quarters after his meal and, after washing his feet well, takes up his basic meditation subject and devotes himself to delight in solitude, he shines forth in the Enlightened One’s Dispensation.
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Nekkhammasukhanti kāmato nikkhantassa sukhaṃ.
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6. The bliss of renunciation: the bliss in him who has renounced sense-desires.
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Pavivekasukhampi kāmapavivekasukhameva.
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The bliss of seclusion is the bliss of seclusion from sense-desires too.
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Rāgādīnaṃ pana vūpasamatthāya saṃvattatīti upasamasukhaṃ.
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But what leads to the pacification of greed and so forth is the bliss of peace,
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Maggasambodhatthāya saṃvattatīti sambodhisukhaṃ.
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what leads to the enlightenment due to the path is the bliss of enlightenment.
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Nikāmalābhīti kāmalābhī icchitalābhī.
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Obtain ... at will: one who obtains his desire, who obtains his wish without trouble;
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Akicchalābhīti adukkhalābhī.
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one who obtains without pain;
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Akasiralābhīti vipulalābhī.
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one who obtains in abundance.
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Sāmāyikanti appitappitasamaye kilesehi vimuttaṃ.
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7. Temporary: free from defilement on any occasion of full absorption.
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Kantanti manāpaṃ.
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Delectable: agreeable.
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Cetovimuttinti rūpārūpāvacaracittavimuttiṃ.
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Mind deliverance: the mind deliverance of the fine-material and immaterial worlds.
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Vuttañhetaṃ – "cattāri ca jhānāni catasso ca arūpasamāpattiyo, ayaṃ sāmāyiko vimokkho"ti (paṭi. ma. 1.213).
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For it is said: “The four absorptions [jhāna] and the four immaterial attainments, these are the temporary liberation.”
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Asāmāyikanti na samayavasena kilesehi vimuttaṃ, atha kho accantavimuttaṃ lokuttaraṃ vuttaṃ.
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Permanent: not deliverance from defilements occasionally but rather deliverance which is perpetual and supramundane.
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Vuttañhetaṃ – "cattāro ca ariyamaggā cattāri ca sāmaññaphalāni, ayaṃ asāmāyiko vimokkho"ti.
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For it is said: “The four noble paths and the four fruitions of recluseship, these are the permanent liberation.”
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Akuppanti kilesehi akopetabbaṃ.
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Unshakeable: not to be shaken by defilements.
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Ettāvatā kiṃ kathitaṃ hoti?
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So far what has been said?
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Saṅgaṇikārāmo bhikkhu gaṇabandhanabaddho neva lokiyaguṇaṃ, na ca lokuttaraguṇaṃ nibbattetuṃ sakkoti, gaṇaṃ vinodetvā pana ekābhirato sakkoti.
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A bhikkhu who delights in company, who is bound by the ties of society, will be unable to produce either mundane or supramundane special qualities. But by avoiding society and delighting in solitude he can do so.
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Tathā hi vipassī bodhisatto caturāsītiyā pabbajitasahassehi parivuto satta vassāni vicaranto sabbaññuguṇaṃ nibbattetuṃ nāsakkhi, gaṇaṃ vinodetvā sattadivase ekībhāvābhirato bodhimaṇḍaṃ āruyha sabbaññuguṇaṃ nibbattesi.
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For just as in the case of the Bodhisatta Vipassi, as long as he wandered during seven years surrounded by eighty-four thousand homeless ones, he was unable to produce the special quality of omniscience; but by avoiding society and delighting in solitude he climbed to the summit of enlightenment and produced the special quality of omniscience in seven days.
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Amhākaṃ bodhisatto pañcavaggiyehi saddhiṃ chabbassāni vicaranto sabbaññuguṇaṃ nibbattetuṃ nāsakkhi, tesu pakkantesu ekībhāvābhirato bodhimaṇḍaṃ āruyha sabbaññuguṇaṃ nibbattesi.
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Also as long as our Bodhisatta wandered with the Group of Five during six years he was unable to produce the special quality of omniscience; but when they left him, by delighting in solitude he climbed the summit of enlightenment and produced the special quality of omniscience.
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Evaṃ saṅgaṇikārāmassa guṇādhigamābhāvaṃ dassetvā idāni dosuppattiṃ dassento nāhaṃ ānandātiādimāha.
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8. Having thus pointed out the lack of attainment of special qualities of one who delights in company, he said: I do not see, Ānanda, etc., in order to point out how this flaw arises.
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Tattha rūpanti sarīraṃ.
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Here, one material form is a physical body.
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Yattha rattassāti yasmiṃ rūpe rāgavasena rattassa.
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In him who delights ... therein: in him who delights through greed for that material form;
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Na uppajjeyyunti yasmiṃ rūpe rattassa na uppajjeyyuṃ, taṃ rūpaṃ na samanupassāmi, atha kho sāriputtamoggallānānaṃ dasabalasāvakattupagamanasaṅkhātena aññathābhāvena sañcayassa viya, upāligahapatino aññathābhāvena nāṭaputtassa viya, piyajātikasutte seṭṭhiādīnaṃ viya ca uppajjantiyeva.
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will not cause ... to arise: that would not cause these things to arise in him who delights in that material form: “I do not see any such material form.” And then they arise, too, as they did in Sañjaya owing to the changed state of Sāriputta and Moggallāna, called their coming to the discipleship of Him of the Ten Powers [see Vinaya Mahā Vagga]; as they did in Nātha-puta owing to the changed state of the householder UPali [see MN 71]; and as they did in the rich man in the “Piyajātika Sutta” [see MN 87].
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187.Ayaṃkho panānandāti ko anusandhi?
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9. But this ... Ānanda, What is the sequence of meaning?
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Sace hi koci dubbuddhī navapabbajito vadeyya – "sammāsambuddho khettaṃ paviṭṭhā gāviyo viya amheyeva gaṇato nīharati, ekībhāve niyojeti, sayaṃ pana rājarājamahāmattādīhi parivuto viharatī"ti, tassa vacanokāsupacchedanatthaṃ – "cakkavāḷapariyantāya parisāya majjhe nisinnopi tathāgato ekakovā"ti dassetuṃ imaṃ desanaṃ ārabhi.
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For the purpose of removing the occasion in which any unintelligent bhikkhu newly gone forth should say: “The Fully Enlightened One leads us away from society like cattle sent into a field, and he exhorts us to solitude, but he himself lives surrounded by kings, kings’ ministers, and so on,” he began this part of the teaching in order to show that the Perfect One is alone even when sitting in the midst of a community extending over a world sphere.
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Tattha sabbanimittānanti rūpādīnaṃ saṅkhanimittānaṃ.
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Any sign: any sign [mark] of visible objects and so forth [of materiality, and so forth].
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Ajjhattanti visayajjhattaṃ.
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Internally: internally as regards place of occurrence.
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Suññatanti suññataphalasamāpattiṃ.
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Voidness: fruition attainment through Voidness.
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Tatra ceti upayogatthe bhummaṃ, taṃ ceti vuttaṃ hoti.
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Puna tatrāti tasmiṃ parisamajjhe ṭhito.
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Vivekaninnenāti nibbānaninnena.
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His mind tends to seclusion: tends to Nibbāna.
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Byantībhūtenāti āsavaṭṭhānīyadhammehi vigatantena nissaṭena visaṃyuttena.
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It has put an end to, is without remainder of, unsupported by, dissociated from, states which give rise to cankers.
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Uyyojanikapaṭisaṃyuttanti gacchatha tumheti evaṃ uyyojanikena vacanena paṭisaṃyuttaṃ.
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Associated with dismissal: associated with such words as “You may go.”
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Kāya pana velāya bhagavā evaṃ katheti?
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But at what periods did the Blessed One speak thus?
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Pacchābhattakiccavelāya, vā purimayāmakiccavelāya vā.
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Either during the period of activity following the meal, or during the period of activity in the first watch [of the night].
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Bhagavā hi pacchābhatte gandhakuṭiyaṃ sīhaseyyaṃ kappetvā vuṭṭhāya phalasamāpattiṃ appetvā nisīdati.
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For after the meal the Blessed One adopts the lion’s pose in the Perfumed Cell and then he rises and sits absorbed in fruition attainment.
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Tasmiṃ samaye dhammassavanatthāya parisā sannipatanti.
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At that time the community gathers for the purpose of hearing the Dhamma.
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Atha bhagavā kālaṃ viditvā gandhakuṭito nikkhamitvā buddhāsanavaragato dhammaṃ desetvā bhesajjatelapākaṃ gaṇhanto viya kālaṃ anatikkamitvā vivekaninnena cittena parisaṃ uyyojeti.
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Then the Blessed One, who knows the time, comes forth from the Perfumed Cell and goes to the Enlightened One’s exalted seat and he teaches the Dhamma. Then, not exceeding the time, like one judging the cooking of a medicinal oil, he dismisses the community with his mind inclining to seclusion.
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Purimayāmepi "abhikkantā kho vāseṭṭhā ratti, yassa dāni kālaṃ maññathā"ti (dī. ni. 3.299) evaṃ uyyojeti.
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Also in the first watch of the night, he dismisses the community thus: “The night is well advanced; now it is time to do as you think fit.”
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Buddhānañhi bodhipattito paṭṭhāya dve pañcaviññāṇānipi nibbānaninnāneva.
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For since reaching enlightenment even the Buddhas’ twofold five-door- consciousness incline to Nibbāna.
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Tasmātihānandāti yasmā suññatāvihāro santo paṇīto, tasmā.
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10–11. Therefore, Ānanda: because dwelling in voidness is peaceful and sublime, therefore.
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188.Ajjhattamevāti gocarajjhattameva.
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Internally: only internally as to the range of object (that is, not externally).
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Ajjhattaṃ suññatanti idha niyakajjhattaṃ, attano pañcasu khandhesu nissitanti attho.
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12. Voidness internally: in himself internally; the meaning is: produced in regard to his own five aggregates.
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Sampajāno hotīti kammaṭṭhānassa asampajjanabhāvajānanena sampajāno.
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Possessed of full awareness: fully aware through successfully knowing the meditation subject.
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Bahiddhāti parassa pañcasu khandhesu.
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Externally: in regard to another’s five aggregates.
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Ajjhattabahiddhāti kālena ajjhattaṃ kālena bahiddhā.
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Internally and externally: at one time internally, at another time externally.
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Āneñjanti ubhatobhāgavimutto bhavissāmāti āneñjaṃ arūpasamāpattiṃ manasi karoti.
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13. The imperturbable [āneñjā: this is a term for the four immaterial attainments of the sphere of boundless space, and so forth]: he brings to mind the imperturbable immaterial attainment [resolving]: “I will become one who is Both Ways Released [ubhato- bhāga-vimatto, that is, one who has attained both all eight meditative attainments and arahatship”]
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Tasmiṃyeva purimasminti pādakajjhānaṃ sandhāya vuttaṃ.
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14. In that same sign of concentration as before is said with reference to jhāna treated as the basis for insight.
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Apaguṇapādakajjhānato vuṭṭhitassa hi ajjhattaṃ suññataṃ manasikaroto tattha cittaṃ na pakkhandati.
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For when one who has emerged from a basic jhāna which is still unfamiliar, and brings to mind voidness internally, his mind does not enter into voidness.
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Tato "parassa santāne nu kho katha"nti bahiddhā manasi karoti, tatthapi na pakkhandati.
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Thereupon, thinking: “How about another’s continuity [of aggregates]?” he brings it to mind externally. There also it does not enter into it.
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Tato – "kālena attano santāne, kālena parassa santāne nu kho katha"nti ajjhattabahiddhā manasi karoti, tatthapi na pakkhandati.
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Thereupon thinking: “How about at one time in my own continuity and another time in another’s continuity?” he brings to mind internally and externally. There also it does not enter into it.
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Tato ubhatobhāgavimutto hotukāmo "arūpasamāpattiyaṃ nu kho katha"nti āneñjaṃ manasi karoti, tatthapi na pakkhandati.
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Thereupon, desiring to become one who is Both Ways Released, thinking: “How about the immaterial attainment?” he brings to mind the imperturbable. There also it does not enter into voidness.
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Idāni – "na me cittaṃ pakkhandatīti vissaṭṭhavīriyena upaṭṭhākādīnaṃ pacchato na caritabbaṃ, pādakajjhānameva pana sādhukaṃ punappunaṃ manasikātabbaṃ.
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Now in that case he should not give up his effort and go following after supporters and so on, but the same basic jhāna should be thoroughly brought to mind again and again.
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Evamassa rukkhe chindato pharasumhi avahante puna nisitaṃ kāretvā chindantassa chijjesu pharasu viya kammaṭṭhāne manasikāro vahatī"ti dassetuṃ tasmiṃyevātiādimāha.
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Thus he said “In that same” and so on, in order to point out that it is like a tree cutter’s axe that does not have its effect; but by resharpening the edge the axe may cut. Similarly, his repeatedly bringing to mind the basic jhāna will have its effect in regard to the meditation subject.
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Idānissa evaṃ paṭipannassa yaṃ yaṃ manasi karoti, tattha tattha manasikāro sampajjatīti dassento pakkhandatīti āha.
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15–16. Now in order to point out that when one has practised this, his bringing to mind succeeds in respect to whatever he brings to mind, he enters into.
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189.Iminā vihārenāti iminā samathavipassanāvihārena.
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17. Dwelling in this way: in this way consisting of serenity [concentration] and insight [samatha-vipassanā].
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Itiha tattha sampajānoti iti caṅkamantopi tasmiṃ kammaṭṭhāne sampajjamāne "sampajjati me kammaṭṭhāna"nti jānanena sampajāno hoti.
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Thus he is possessed of full awareness therein: so, when the meditation subject succeeds while he is walking, he is possessed of full awareness through knowing that his meditation subject has succeeded.
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Sayatīti nipajjati.
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18–20. Lies down: stretches himself out.
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Ettha kañci kālaṃ caṅkamitvā – "idāni ettakaṃ kālaṃ caṅkamituṃ sakkhissāmī"ti ñatvā iriyāpathaṃ ahāpetvā ṭhātabbaṃ.
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Here, after walking for any given length of time, now knowing, “I am able to walk for so long” he should stand, without breaking the sequence of postures;
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Esa nayo sabbavāresu.
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and so in each section.
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Na kathessāmīti, itiha tatthāti evaṃ na kathessāmīti jānanena tattha sampajānakārī hoti.
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Thus he is possessed of full awareness: thus he is one who practises full awareness through knowing “I shall not indulge.”
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Puna dutiyavāre evarūpiṃ kathaṃ kathessāmīti jānanena sampajānakārī hoti, imassa bhikkhuno samathavipassanā taruṇāva, tāsaṃ anurakkhaṇatthaṃ –
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In the second paragraph he is one who practises full awareness through knowing, “In such talk I shall indulge.” This bhikkhu’s serenity and insight are fresh [2] , and for the purpose of guarding them the seven kinds of suitable things are needed:
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"Āvāso gocaro bhassaṃ, puggalo atha bhojanaṃ;
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“Abode, resort, and speech, and person, The food,
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Utu iriyāpatho ceva, sappāyo sevitabbako"ti.
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the climate, and posture, Select and cultivate of each The kind that is most suitable.”
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Satta sappāyāni icchitabbāni.
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Tesaṃ dassanatthamidaṃ vuttaṃ.
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This is said for the purpose of pointing these out.
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Vitakkavāresu avitakkanassa ca vitakkanassa ca jānanena sampajānatā veditabbā.
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23–24. As regards the two paragraphs dealing with thoughts, full awareness should be understood as knowing respectively the not thinking and the thinking of the thoughts.
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190.Iti vitakkapahānena dve magge kathetvā idāni tatiyamaggassa vipassanaṃ ācikkhanto pañca kho ime, ānanda, kāmaguṇātiādimāha.
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25. Having thus stated two of the paths by the abandoning of wrong thoughts, he now said: There are, Ānanda, these five cords of sense-desire, and so on, speaking of the insight for the third path.
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Āyataneti tesuyeva kāmaguṇesu kismiñcideva kilesuppattikāraṇe.
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Concerned with any source of defilement: concerned with any reason whatever among these five cords of sense- desire for the arising of defilements.
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Samudācāroti samudācaraṇato appahīnakileso.
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Attachment: unabandoned defilement which appears as attachment.
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Evaṃsantanti evaṃ vijjamānameva.
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26. Then: it being present.
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Sampajānoti kammaṭṭhānassa asampattijānanena sampajāno.
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Possessed of full awareness: possessed of full awareness through knowing the insuccess of the meditation subject.
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Dutiyavāre evaṃ santametanti evaṃ sante etaṃ.
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27. In the second paragraph,
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Sampajānoti kammaṭṭhānasampattijānanena sampajāno.
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possessed of full awareness means possessed of full awareness through knowing the success of the meditation subject.
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Ayañhi "pahīno nu kho me pañcasu kāmaguṇesu chandarāgo no"ti paccavekkhamāno apahīnabhāvaṃ ñatvā vīriyaṃ paggahetvā taṃ anāgāmimaggena samugghāṭeti, tato maggānantaraṃ phalaṃ, phalato vuṭṭhāya paccavekkhamāno pahīnabhāvaṃ jānāti, tassa jānanena "sampajāno hotī"ti vuttaṃ.
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For when he reviews thus: “Is desire and greed in regard to these five cords of sense-desire abandoned in me or not?” and knows that it is not abandoned, this bhikkhu exerts energy and abolishes it by means of the path of Non-Return. Thereupon, when he reviews after emerging from the fruition which follows next upon the path, he knows that it is abandoned. He is possessed of full awareness through knowing that, is what is meant.
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191.Idāni arahattamaggassa vipassanaṃ ācikkhanto pañca kho ime, ānanda, upādānakkhandhātiādimāha.
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28–29. Now speaking of the Arahat path, he said, There are, Ānanda, the five aggregates as objects of clinging, and so on.
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Tattha so pahīyatīti rūpe asmīti māno asmīti chando asmīti anusayo pahīyati.
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Is abandoned means that the conceit “I am,” the desire, the inherent tendency to assert “I am” based on materiality, is abandoned;
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Tathā vedanādīsu sampajānatā vuttanāyeneva veditabbā.
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likewise that based on feeling and so on. Full awareness should be understood as previously stated.
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Ime kho te, ānanda, dhammāti heṭṭhā kathite samathavipassanāmaggaphaladhamme sandhāyāha.
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30. These, Ānanda, are states is said with reference to the states of serenity [samatha] and insight [vipassana] and path and fruition set forth above.
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Kusalāyatikāti kusalato āgatā.
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Of ... profitable origin: come from what is profitable.
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Kusalā hi kusalāpi honti kusalāyatikāpi, seyyathidaṃ, paṭhamajjhānaṃ kusalaṃ, dutiyajjhānaṃ kusalañceva kusalāyatikañca - pe - ākiñcaññāyatanaṃ kusalaṃ, nevasaññānāsaññāyatanaṃ kusalañceva kusalāyatikañca, nevasaññānāsaññāyatanaṃ kusalaṃ, sotāpattimaggo kusalo ceva kusalāyatiko ca - pe - anāgāmimaggo kusalo, arahattamaggo kusalo ceva kusalāyatiko ca.
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For profitable states can be both profitable and derived from the profitable, that is to say, the first jhāna is profitable, the second jhāna is both profitable and derived from the profitable; the sphere of nothingness is profitable and the sphere of neither- perception-nor-non-perception is both profitable and derived from the profitable; the sphere of neither- perception-nor-non-perception is profitable and the path of Stream-entry is both profitable and derived from the profitable; the path of Non-Return is profitable and the path of Arahatship is both profitable and derived from the profitable.
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Tathā paṭhamajjhānaṃ kusalaṃ, taṃsampayuttakā dhammā kusalā ceva kusalāyatikā ca - pe - arahattamaggo kusalo, taṃsampayuttakā dhammā kusalā ceva kusalāyatikā ca.
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Likewise the first jhāna is profitable and states associated therewith are both profitable and derived from the profitable; the path of Arahatship is profitable and the states associated therewith are both profitable and derived from the profitable.
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Ariyāti nikkilesā visuddhā.
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Noble: free from defilements and purified.
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Lokuttarāti loke uttarā visiṭṭhā.
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Supramundane: beyond the world and purified.
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Anavakkantāpāpimatāti pāpimantena mārena anokkantā.
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Inaccessible to the Evil One: inaccessible to Māra, the Evil One.
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Vipassanāpādakā aṭṭha samāpattiyo appetvā nisinnassa hi bhikkhuno cittaṃ māro na passati, "idaṃ nāma ārammaṇaṃ nissāya saṃvattatī"ti jātituṃ na sakkoti.
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For Māra does not see the mind of a bhikkhu who sits absorbed in the eight attainments when they are made the basis of insight. Nor is he able to know the consciousness that occurs in dependence on that as object.
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Tasmā "anavakkantā"ti vuttaṃ.
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That is why “inaccessible” is said.
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Taṃ kiṃ maññasīti idaṃ kasmā āha?
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31–32. What do you think. Why did he say this?
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Gaṇepi eko ānisaṃso atthi, taṃ dassetuṃ idamāha.
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He said it in order to point out that there is one advantage in society.
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Anubandhitunti anugacchituṃ paricarituṃ.
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In seeking the Master’s company: in going to, in frequenting.
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Na kho, ānandāti ettha kiñcāpi bhagavatā – "sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharatī"ti (a. ni. 7.67) bahussuto pañcāvudhasampanno yodho viya kato.
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33. A disciple, Ānanda, is not: Here, though one who is well-taught [who has studied much] has been compared by the Blessed One to a soldier possessed of the five weapons in the passage “The well-taught noble disciple, bhikkhus, abandons the unprofitable and develops the profitable, he abandons the reproachable and develops the irreproachable; and so he safeguards himself.” [A IV 109]
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Yasmā pana so sutapariyattiṃ uggahetvāpi tadanucchavikaṃ anulomapaṭipadaṃ na paṭipajjati, na tassa taṃ āvudhaṃ hoti.
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Nevertheless, since he, who does not, after learning the scriptures, practise in conformity with them, lacks those weapons,
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Yo paṭipajjati, tasseva hoti.
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but he who does so has them,
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Tasmā etadatthaṃ anubandhituṃ nārahatīti dassento na kho, ānandāti āha.
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he therefore said “a disciple, Ānanda, is not,” and so on, pointing out that he is not justified in seeking his company with that aim alone in view.
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Idāni yadatthaṃ anubandhitabbo, taṃ dassetuṃ yā ca khotiādimāha.
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Now, in order to point out with what aim in view the Master’s company should be sought, he said But such talk as is and so on.
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Iti imasmiṃ sutte tīsu ṭhānesu dasa kathāvatthūni āgatāni.
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So in this sutta, the ten examples of talk [that is, talk of wanting little, of contentment, and so forth] are given in three places:
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"Iti evarūpaṃ kathaṃ kathessāmī"ti sappāyāsappāyavasena āgatāni, "yadidaṃ suttaṃ geyya"nti ettha sutapariyattivasena āgatāni, imasmiṃ ṭhāne paripūraṇavasena āgatāni.
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in such talk I shall indulge [Paragraph 22] they are given by way of the suitable and the unsuitable; in the passage for the sake of expositions of discourses and stanzas [Paragraph 33] they are given as scriptures learned by ear; and in this place [Paragraph 33] they are given directly, as something to be fulfilled.
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Tasmā imasmiṃ sutte dasa kathāvatthūni kathentena imasmiṃ ṭhāne ṭhatvā kathetabbāni.
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Therefore one who explains the ten examples of talk in this sutta should do so pausing here for that purpose.
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Idāni yasmā ekaccassa ekakassa viharatopi attho na sampajjati, tasmā taṃ sandhāya ekībhāve ādīnavaṃ dassento evaṃ sante kho, ānandātiādimāha.
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34. Now because there are some who dwell alone and who are not successful in getting at the meaning of the scriptures, he therefore said Yet when this is so, ananda and so on, pointing out the disadvantage in solitude with reference to that.
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Tattha evaṃ santeti evaṃ ekībhāve sante.
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Here, Yet when this is so, Ānanda means when this solitary state exists.
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193.Satthāti bāhirako titthakarasatthā.
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The teacher is a teacher who is a sectarian outside the Dispensation.
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Anvāvattantīti anuāvattanti upasaṅkamanti.
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Mucchaṃ kāmayatīti mucchanataṇhaṃ pattheti, pavattetīti attho.
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Ācariyūpaddavenāti abbhantare uppannena kilesūpaddavena ācariyassupaddavo.
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35–37. By the teacher’s undoing: the undoing of the teacher is by the undoing due to defilements that have arisen inside him.
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Sesupaddavesupi eseva nayo.
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So with the other kinds of undoing.
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Avadhiṃsu nanti mārayiṃsu naṃ.
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He has been struck down: they [that is, the unsuitable things] have killed him;
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Etena hi guṇamaraṇaṃ kathitaṃ.
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the death of his special qualities and virtues (not his physical death) is stated by this.
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Vinipātāyāti suṭṭhu nipatanāya.
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Kasmā pana brahmacārupaddavova – "dukkhavipākataro ca kaṭukavipākataro ca vinipātāya ca saṃvattatī"ti vuttoti.
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38. But why is it said that the undoing of the dweller in the life of purity has a more painful result, a more bitter result, and it even leads to rebirth in states of woe?
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Bāhirapabbajjā hi appalābhā, tattha mahanto nibbattetabbaguṇo natthi, aṭṭhasamāpattipañcābhiññāmattakameva hoti.
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Going into homelessness outside the Dispensation brings small gain; there is no outstandingly great or special quality to be developed there, but only the eight [meditative] attainments and the five supernormal powers beginning with the miraculous powers.
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Iti yathā gadrabhapiṭṭhito patitassa mahantaṃ dukkhaṃ na hoti, sarīrassa paṃsumakkhanamattameva hoti, evaṃ bāhirasamaye lokiyaguṇamattatova parihāyati, tena purimaṃ upaddavadvayaṃ na evaṃ vuttaṃ.
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Accordingly, just as there is no great suffering for one who falls from the back of a donkey (his body merely gets covered with dust), so, since in a sect outside the Dispensation he falls only from worldly special qualities [lokiya-guṇa], it is not said in this way of the first two kinds of undoing.
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Sāsane pana pabbajjā mahālābhā, tattha cattāro maggā cattāri phalāni nibbānanti mahantā adhigantabbaguṇā.
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But going into homelessness in the Dispensation brings great gain. Here the outstandingly special qualities are the four paths, the four fruitions, and nibbāna.
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Iti yathā ubhato sujāto khattiyakumāro hatthikkhandhavaragato nagaraṃ anusañcaranto hatthikkhandhato patito mahādukkhaṃ nigacchati, evaṃ sāsanato parihāyamāno navahi lokuttaraguṇehi parihāyati.
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Accordingly, just as when a noble youth, wellborn on both parental sides, traversing a city and seated in the place of honour on the back of an elephant, falls from the elephant’s back, he comes to great suffering; so, since in falling away from the Dispensation he falls away from the expectation of the [aforesaid] nine supramundane special qualities [lokuttara-guṇa],
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Tenāyaṃ brahmacārupaddavo evaṃ vutto.
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it is said in this way of the undoing of the dweller in the life of purity.
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196.Tasmāti yasmā sesupaddavehi brahmacārupaddavo dukkhavipākataro, yasmā vā sapattapaṭipattiṃ vītikkamanto dīgharattaṃ ahitāya dukkhāya saṃvattati, mittapaṭipatti hitāya, tasmā.
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39–40. Therefore: the construing should be done both with the preceding meaning and with the following meaning thus: because the undoing of the dweller in the life of purity leads to greater suffering than the other two kinds, because the practice of hostility [towards the Blessed One, see the Discourse (Paragraphs 38–39)] for long leads to harm and suffering, but the practice of amity [towards the Blessed One] leads to welfare.
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Evaṃ uparimenapi heṭṭhimenapi atthena yojetabbaṃ.
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Mittavatāyāti mittapaṭipattiyā.
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In amity: by the practice of amity.
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Sapattavatāyāti verapaṭipattiyā.
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In hostility: by the practice of hostility.
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Vokkammaca satthusāsanāti dukkaṭadubbhāsitamattampi hi sañcicca vītikkamanto vokkamma vattati nāma.
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Erring, do they turn aside from the Master’s teaching: one who transgresses on purpose even by as much as an offence of wrongdoing [dukkata] or wrong speech [dubbhāsita] is called one who “errs, turns aside.”
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Tadeva avītikkamanto na vokkamma vattati nāma.
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It is one who does not so transgress that is called one who “does not err, does not turn aside.”
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Na vo ahaṃ, ānanda, tathā parakkamissāmīti ahaṃ tumhesu tathā na paṭipajjissāmi.
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41. I Shall not, Ānanda, treat you as: I shall not behave towards you like. Raw: unbaked.
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Āmaketi apakke.
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Āmakamatteti āmake nātisukkhe bhājane.
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Damp clay: a raw, not quite dry pot.
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Kumbhakāro hi āmakaṃ nātisukkhaṃ apakkaṃ ubhohi hatthehi saṇhikaṃ gaṇhāti "mā bhijjatū"ti.
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For a potter takes the raw, not quite dry, clay pot gently with both hands lest it should break.
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Iti yathā kumbhakāro tattha paṭipajjati, nāhaṃ tumhesu tathā paṭipajjissāmi.
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Accordingly, I shall not behave towards you as the potter behaves towards the damp clay.
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Niggayha niggayhāti sakiṃ ovaditvā tuṇhī na bhavissāmi, niggaṇhitvā niggaṇhitvā punappunaṃ ovadissāmi anusāsissāmi.
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Repeatedly admonishing: after advising once I shall not be silent; I shall advise and instruct by repeatedly admonishing.
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Pavayha pavayhāti dose pavāhetvā pavāhetvā.
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Repeatedly testing: by repeatedly testing for flaws.
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Yathā pakkabhājanesu kumbhakāro bhinnachinnajajjarāni pavāhetvā ekato katvā supakkāneva ākoṭetvā ākoṭetvā gaṇhāti, evameva ahampi pavāhetvā pavāhetvā punappunaṃ ovadissāmi anusāsissāmi.
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Just as the potter tests for those that are cracked, split or faulty among the baked pots and puts them aside, and he takes only those that are well-baked after he has tapped them again and again, so I too shall advise and instruct by repeatedly testing.
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Yosāro so ṭhassatīti evaṃ vo mayā ovadiyamānānaṃ yo maggaphalasāro, so ṭhassati.
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He who is sound will stand the test: he among you thus advised by me, who is sound, through having reached the path and its fruition, will stand the test
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Apica lokiyaguṇāpi idha sārotveva adhippetā.
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Furthermore the worldly special qualities as well are here intended by “sound.”
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Sesaṃ sabbattha uttānamevāti.
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The rest is clear throughout.
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Papañcasūdaniyā majjhimanikāyaṭṭhakathāya
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Mahāsuññatasuttavaṇṇanā niṭṭhitā.
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