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Idāni tesaṃ atthavaṇṇanā hoti – ekaṃ nāma kinti bhagavā yasmiṃ ekadhammasmiṃ bhikkhu sammā nibbindamāno anupubbena dukkhassantakaro hoti, yasmiṃ cāyamāyasmā nibbindamāno anupubbena dukkhassantamakāsi, taṃ dhammaṃ sandhāya pañhaṃ pucchati.
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4. Now comes the commentary on them. The Blessed One [asked] One is what? He asked the question with reference to that one idea, by becoming completely dispassionate towards which a bhikkhu might eventually make an end of suffering, or [that one idea], by becoming dispassionate towards which this venerable one 5 had eventually made an end of suffering.
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"Sabbe sattā āhāraṭṭhitikā"ti thero puggalādhiṭṭhānāya desanāya vissajjeti.
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5. The Elder replied: All creatures subsist by nutriment. He did so [employing] the mode of teaching in terms of a person.6
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"Katamā ca, bhikkhave, sammāsati?
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‘And what is right mindfulness?
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Idha, bhikkhave, bhikkhu kāye kāyānupassī viharatī"ti (saṃ. ni. 5.8) evamādīni cettha suttāni evaṃ vissajjanayuttisambhave sādhakāni.
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Here, bhikkhus, a bhikkhu abides contemplating the body as a body ’ ( D. ii. 313) And here, in working out the construing of the answer, it is such Suttas as (above) that establish it. 7
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Ettha yenāhārena sabbe sattā "āhāraṭṭhitikā"ti vuccanti, so āhāro taṃ vā nesaṃ āhāraṭṭhitikattaṃ "ekaṃ nāma ki"nti puṭṭhena therena niddiṭṭhanti veditabbaṃ.
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6. [Hence] what should be here understood to be stated by the Elder when asked ‘ One is what?’ is either the nutriment in virtue of which all creatures are said to ‘ subsist by nutriment ’ or else it is their subsistence by the nutriment;
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Tañhi bhagavatā idha ekanti adhippetaṃ, na tu sāsane loke vā aññaṃ ekaṃ nāma natthīti ñāpetuṃ vuttaṃ.
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for it is that which is intended here by the Blessed One with [the word] ‘ one though it is not intended to signify that ‘ neither in the Dispensation nor in the world [of secular and sectarian teaching outside it] does there exist any other one ’;
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Vuttañhetaṃ bhagavatā –
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for this is said by the Blessed One:
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"Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammattaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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' Bhikkhus, when a bhikkhu becomes completely dispassionate towards one idea, when his lust for it completely fades away, when he is completely liberated from it, when he sees completely the ending of it, then he is one who, after attaining rightness, 8 makes an end of suffering here and now.
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Katamasmiṃ ekadhamme?
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What one idea?
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Sabbe sattā āhāraṭṭhitikā.
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All creatures subsist by nutriment:
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Imasmiṃ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno - pe - dukkhassantakaro hoti.
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When a bhikkhu becomes completely dispassionate towards this one idea, ... he is one who... makes an end of suffering here and now.
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'Eko pañho eko uddeso ekaṃ veyyākaraṇa'nti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta"nti (a. ni. 10.27).
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So it was with reference to this that it was said [earlier:] one question, one indication, one answer’ (A. v. 50-1).
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Āhāraṭṭhitikāti cettha yathā "atthi, bhikkhave, subhanimittaṃ.
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And here, [as regards the expression] ' subsist by nutriment ' Bhikkhus, there is the sign of beauty.
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Tattha ayoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā kāmacchandassa uppādāyā"ti evamādīsu (saṃ. ni. 5.232) paccayo āhāroti vuccati, evaṃ paccayaṃ āhārasaddena gahetvā paccayaṭṭhitikā "āhāraṭṭhitikā"ti vuttā.
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The cultivation of unreasoned attention to that is the nutriment for the arising of unarisen zeal for sensual desires ’ (S. v. 64), since a condition is called a ' nutriment ’ in such passages as (above) by taking the word ' nutriment ’ accordingly to mean ' condition ’ it is [creatures] maintained by conditions that are said to ' subsist by nutriment ’.
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Cattāro pana āhāre sandhāya – "āhāraṭṭhitikā"ti vuccamāne "asaññasattā devā ahetukā anāhārā aphassakā avedanakā"ti vacanato (vibha. 1017) "sabbe"ti vacanamayuttaṃ bhaveyya.
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7. However, if ' subsist by nutriment' is [taken as] said with reference to the ' four nutriments ' 9 then the word ‘ all ' would be out of place because of the passage ‘ The gods that are non-percipient creatures are root-cause-less, 10 without nutriment, without contact, and without feeling ’ (Vbh. 419).
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Tattha siyā – evampi vuccamāne "katame dhammā sapaccayā?
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Here it might be [said]: Even if it is stated thus, nevertheless because of the passage ' What ideas are accompanied by conditions?
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Pañcakkhandhā – rūpakkhandho - pe - viññāṇakkhandho"ti (dha. sa. 1089) vacanato khandhānaṃyeva paccayaṭṭhitikattaṃ yuttaṃ, sattānantu ayuttamevetaṃ vacanaṃ bhaveyyāti.
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The five categories, namely, the form category, the feeling category, the perception category, the determinations category, and the consciousness category ’ ( Dhs.1083) subsistence by conditions is appropriate only to the categories, and this passage would be inappropriate to creatures.
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Na kho panetaṃ evaṃ daṭṭhabbaṃ.
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—It should not be regarded in that way.
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Kasmā ?
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— Why not?
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Sattesu khandhopacārasiddhito.
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— Because of the establishment, in the case of creatures, that they are [only] a metaphor 11 for the categories;
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Sattesu hi khandhopacāro siddho.
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for it is established in the case of creatures that this [term ' creatures ’] is a metaphor for the categories.
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Kasmā?
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—Why?
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Khandhe upādāya paññāpetabbato.
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—Because they must be described derivatively upon the categories.12
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Kathaṃ?
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—How?
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Gehe gāmopacāro viya.
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—In the same way as ' village’ is a metaphor for houses.
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Seyyathāpi hi gehāni upādāya paññāpetabbattā gāmassa ekasmimpi dvīsu tīsupi vā gehesu daḍḍhesu "gāmo daḍḍho"ti evaṃ gehe gāmopacāro siddho, evameva khandhesu paccayaṭṭhena āhāraṭṭhitikesu "sattā āhāraṭṭhitikā"ti ayaṃ upacāro siddhoti veditabbo.
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Just as, 13 when one or two or three of a village’s houses have been burnt, it is said that ‘ the village has been burnt ’ because ‘ village ’ is describable [as such] derivatively upon the houses, and thus the metaphor of ‘ village ’ is established with respect to a house, so too, this metaphor, namely ‘ creatures subsist by nutriment ’ is established with respect to the categories, which subsist by nutriment in the sense of the conditions [without which they cannot arise].
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Paramatthato ca khandhesu jāyamānesu jīyamānesu mīyamānesu ca "khaṇe khaṇe tvaṃ bhikkhu jāyase ca jīyase ca mīyase cā"ti vadatā bhagavatā tesu sattesu khandhopacāro siddhoti dassito evāti veditabbo.
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And in the ultimate sense too it can be understood that the usage ' creatures ’ is metaphorical with respect to categories, which is shown to be established by the Blessed One’s saying ‘ While the categories are born and age from moment to moment, you, bhikkhu, are being born and ageing and dying ’ ( ).
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Yato yena paccayākhyena āhārena sabbe sattā tiṭṭhanti, so āhāro taṃ vā nesaṃ āhāraṭṭhitikattaṃ ekanti veditabbaṃ.
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Consequently it can be understood that ' one ' ( ekam ) [means] the condition, styled ' nutriment ’, by means of which all creatures subsist, or that [it means] their subsistence by nutriment.
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Āhāro hi āhāraṭṭhitikattaṃ vā aniccatākāraṇato nibbidāṭṭhānaṃ hoti.
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8. Now whether it is nutriment or subsistence by nutriment, it is a reason for dispassion because of the aspect of its impermanence.
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Atha tesu sabbasattasaññitesu saṅkhāresu aniccatādassanena nibbindamāno anupubbena dukkhassantakaro hoti, paramatthavisuddhiṃ pāpuṇāti.
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And then one who comes to dispassion by seeing impermanence in these determinations termed ' all creatures ’ is one who eventually makes an end of suffering and reaches purity in the ultimate sense,
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Yathāha –
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according as it is said:
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"Sabbe saṅkhārā aniccāti, yadā paññāya passati;
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' Impermanent are all determinations: ‘ And so when he sees thus with understanding,
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Atha nibbindati dukkhe, esa maggo visuddhiyā"ti. (dha. pa. 277);
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‘He then dispassion finds in suffering; ‘ This path it is that leads to purification ’ (Dh.277).
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Ettha ca "ekaṃ nāma ki"nti ca "kihā"ti ca duvidho pāṭho, tattha sīhaḷānaṃ kihāti pāṭho.
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9. And here in the phrase ' One is what? ’ (ekam nama kim) the
reading is twofold as Kim and Ki ha. Herein, the Sinhalese reading is ki ha;
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Te hi "ki"nti vattabbe "kihā"ti vadanti.
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for they say ‘ ki ha ’ when ‘ kim ’ should be said.
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Keci bhaṇanti "ha-iti nipāto, theriyānampi ayameva pāṭho"ti ubhayathāpi pana ekova attho.
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Some assert that ' ha ’ is a particle, and also that this too is the reading of those of the Elders’ Tradition.14 However, the meaning is the same in either case,
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Yathā ruccati, tathā paṭhitabbaṃ.
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and it can be read according to preference.
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Yathā pana "sukhena phuṭṭho atha vā dukhena (dha. pa. 83), dukkhaṃ domanassaṃ paṭisaṃvedetī"ti evamādīsu katthaci dukhanti ca katthaci dukkhanti ca vuccati, evaṃ katthaci ekanti, katthaci ekkanti vuccati.
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And again, [just as] in such passages as ‘ Sukhena phuttha atha va dukhena ’ (‘ Those touched by pleasure or by pain Dh. 83) and ‘ dukkham domanassam patisamvedeti ’ (‘He experiences pain and grief’: M. i.313), in some instances ‘ dukkham ’ is said and in others ‘ dukham so too, in some instances ‘ eka ’ ( ‘one ’) is said and in others ‘ ekam ’;
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Idha pana ekaṃ nāmāti ayameva pāṭho.
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and in fact here too there is the reading ekam nama.
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