Now at that time the brahmin Kūṭadanta was living in Khāṇumata. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.403 Now at that time Kūṭadanta had prepared a great sacrifice. Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.404
+Now at that time the brahmin Kūṭadanta was living in Khāṇumata. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.402 Now at that time Kūṭadanta had prepared a great sacrifice. Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.403
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
Then, having departed Khāṇumata, they formed into companies and headed to Ambalaṭṭhikā.
Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for Ambalaṭṭhikā, and addressed his steward, “My steward, why are the brahmins and householders headed for Ambalaṭṭhikā?”
“The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They’re going to see that Master Gotama.”
-Then Kūṭadanta thought, “I’ve heard that the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories.405 I don’t know about that, but I wish to perform a great sacrifice. Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?”406
+Then Kūṭadanta thought, “I’ve heard that the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories.404 I don’t know about that, but I wish to perform a great sacrifice. Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?”405
Then Kūṭadanta addressed his steward, “Well then, go to the brahmins and householders and say to them: ‘Sirs, the brahmin Kūṭadanta asks you to wait, as he will also go to see the ascetic Gotama.’”
“Yes, sir,” replied the steward, and did as he was asked.
Then Kūṭadanta together with a large group of brahmins went to see the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Before sitting down to one side, some of the brahmins and householders of Khāṇumata bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Kūṭadanta said to the Buddha, “Master Gotama, I’ve heard that you know how to accomplish the sacrifice with three modes and sixteen accessories. I don’t know about that, but I wish to perform a great sacrifice. Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.”
-“Yes sir,” Kūṭadanta replied. The Buddha said this: “Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.408 Then as King Mahāvijita was in private retreat this thought came to his mind:409 ‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’410
-When he had spoken, the brahmin high priest said to him: ‘Sir, the king’s realm is harried and oppressed. Bandits have been seen raiding villages, towns, and cities, and infesting the highways.412 But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty.413
-Now the king might think, “I’ll eradicate this outlaw threat by execution or imprisonment or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this outlaw threat. Those who remain after the killing will return to harass the king’s realm.414
-Rather, here is a plan, relying on which the outlaw threat will be properly uprooted.415 So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle.416 Let the king provide funding for those who work in trade. Let the king guarantee food and wages for those in government service. Then the people, occupied with their own work, will not harass the realm.417 The king’s revenues will be great.418 When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’419
-“Yes sir,” Kūṭadanta replied. The Buddha said this: “Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.407 Then as King Mahāvijita was in private retreat this thought came to his mind:408 ‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’409
+When he had spoken, the brahmin high priest said to him: ‘Sir, the king’s realm is harried and oppressed. Bandits have been seen raiding villages, towns, and cities, and infesting the highways.411 But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty.412
+Now the king might think, “I’ll eradicate this outlaw threat by execution or imprisonment or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this outlaw threat. Those who remain after the killing will return to harass the king’s realm.413
+Rather, here is a plan, relying on which the outlaw threat will be properly uprooted.414 So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle.415 Let the king provide funding for those who work in trade. Let the king guarantee food and wages for those in government service. Then the people, occupied with their own work, will not harass the realm.416 The king’s revenues will be great.417 When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’418
+Then the king summoned the brahmin high priest and said to him: ‘I have eradicated the outlaw threat. And relying on your plan my revenue is now great. Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open. Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and happiness.’
‘In that case, let the king announce this throughout the realm to the aristocrat vassals; to the ministers and counselors; to the well-to-do brahmins; and to the well-off householders, both of town and country: “I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness.”
-The king agreed with the high priest’s advice and followed his recommendation. And all of the people who were thus informed responded by saying: ‘May the king perform a sacrifice! It is time for a sacrifice, great king.’ And so these four consenting factions became accessories to the sacrifice.421
+The king agreed with the high priest’s advice and followed his recommendation. And all of the people who were thus informed responded by saying: ‘May the king perform a sacrifice! It is time for a sacrifice, great king.’ And so these four consenting factions became accessories to the sacrifice.420
He was well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
He was attractive, good-looking, lovely, of surpassing beauty. He was magnificent and splendid as Brahmā, remarkable to behold.
He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
-He was powerful, having an army of four divisions that was obedient and carried out instructions. He’d probably prevail over his enemies just with his reputation.423
+He was powerful, having an army of four divisions that was obedient and carried out instructions. He’d probably prevail over his enemies just with his reputation.422
He was faithful, generous, a donor, his door always open. He was a well-spring of support, making merit with ascetics and brahmins, for paupers, vagrants, nomads, and beggars.
-He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying:424 ‘This is what that statement means; that is what this statement means.’
-He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.425
+He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying:423 ‘This is what that statement means; that is what this statement means.’
+He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.424
These are the eight factors that King Mahāvijita possessed. And so these eight factors also became accessories to the sacrifice.
He was well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.
He was ethical, mature in ethical conduct.
He was astute and clever, being the first or second to hold the sacrificial ladle.
These are the four factors that the brahmin high priest possessed. And so these four factors also became accessories to the sacrifice.
Next, before the sacrifice, the brahmin high priest taught the three modes to the king. ‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: “I shall lose a great fortune,” or427 “I am losing a great fortune,” or “I have lost a great fortune.” But the king should not harbor such regrets.’
+Next, before the sacrifice, the brahmin high priest taught the three modes to the king. ‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: “I shall lose a great fortune,” or426 “I am losing a great fortune,” or “I have lost a great fortune.” But the king should not harbor such regrets.’
These are the three modes that the brahmin high priest taught to the king before the sacrifice.
Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects:428
-‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures. As to those who kill living creatures, the outcome of that is theirs alone. But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.429
+Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects:427
+‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures. As to those who kill living creatures, the outcome of that is theirs alone. But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.428
There will come to the sacrifice those who steal … commit sexual misconduct … lie … use divisive speech … use harsh speech … talk nonsense … are covetous … have ill will … have wrong view and those who have right view. As to those who have wrong view, the outcome of that is theirs alone. But as to those who have right view, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.’
These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice.
Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects:
-‘Now, while the king is performing the great sacrifice, someone might say, “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country.430 That’s the kind of great sacrifice that this king performs.” Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to the aristocrat vassals of town and country. Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
+‘Now, while the king is performing the great sacrifice, someone might say, “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country.429 That’s the kind of great sacrifice that this king performs.” Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to the aristocrat vassals of town and country. Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
While the king is performing the great sacrifice, someone might say, “King Mahāvijita performs a great sacrifice, but he did not announce it to the ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country. That’s the kind of great sacrifice that this king performs.” Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to all these people. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
While the king is performing the great sacrifice, someone might say that he does not possess the eight factors. Those who speak against the king in this way have no legitimacy. For the king does indeed possess the eight factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
While the king is performing the great sacrifice, someone might say that the high priest does not possess the four factors. Those who speak against the king in this way have no legitimacy. For the high priest does indeed possess the four factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’
These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice.
-And brahmin, in that sacrifice no cattle were killed, no goats or sheep were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not.431 They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.432
-Then the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders of both town and country came to the king bringing abundant wealth and said, ‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’433
+And brahmin, in that sacrifice no cattle were killed, no goats or sheep were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not.430 They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.431
+Then the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders of both town and country came to the king bringing abundant wealth and said, ‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’432
‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’
When the king turned them down, they withdrew to one side to think up a plan, ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes. King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’
Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial pit. The ministers and counselors of town and country set up gifts to the south of the sacrificial pit. The well-to-do brahmins of town and country set up gifts to the west of the sacrificial pit. The well-off householders of town and country set up gifts to the north of the sacrificial pit.
And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest, and three modes. Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.”
-“It’s not that I don’t applaud what he said. If anyone didn’t applaud such fine words, their head would explode!
-But, gentlemen, it occurs to me that the ascetic Gotama does not say: ‘So I have heard’ or ‘It ought to be like this.’436 Rather, he just says: ‘So it was then, this is how it was then.’
+But, gentlemen, it occurs to me that the ascetic Gotama does not say: ‘So I have heard’ or ‘It ought to be like this.’435 Rather, he just says: ‘So it was then, this is how it was then.’
It occurs to me that the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him.
Does Master Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn in a good place, a heavenly realm?”
-“I do recall that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.”437
+“I do recall that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.”436
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”438
+“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”437
“The regular gifts as ongoing family sacrifice given specially to ethical renunciates;439 this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.”
+“The regular gifts as ongoing family sacrifice given specially to ethical renunciates;438 this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.”
“What is the cause, Master Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?”
-“Because neither perfected ones nor those who are on the path to perfection will attend such a sacrifice. Why is that? Because beatings and throttlings are seen there.440
+“Because neither perfected ones nor those who are on the path to perfection will attend such a sacrifice. Why is that? Because beatings and throttlings are seen there.439
But the regular gifts as ongoing family sacrifice given specially to ethical renunciates; perfected ones and those who are on the path to perfection will attend such a sacrifice. Why is that? Because no beatings and throttlings are seen there.
This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.”
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
-“When someone with a confident heart undertakes the training rules to refrain from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.”442
+“When someone with a confident heart undertakes the training rules to refrain from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.”441
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“There is, brahmin.
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …
They enter and remain in the second absorption … third absorption … fourth absorption. This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …
They project and extend the mind toward knowledge and vision … This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial.
-They understand: ‘… there is no return to any state of existence.’ This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”443
+They understand: ‘… there is no return to any state of existence.’ This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”442
When he had spoken, Kūṭadanta said to the Buddha, “Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
-And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!”444
+And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!”443
Then the Buddha taught Kūṭadanta step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta: “Everything that has a beginning has an end.”
Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence.
@@ -2755,53 +2755,53 @@
DN 14The Great Discourse on Traces Left Behind Mahāpadānasutta
1. On Past Lives
-So I have heard.653 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, in the hut by the kareri tree.654
-Then after the meal, on return from almsround, several mendicants sat together in the pavilion by the kareri tree and this Dhamma talk on the subject of past lives came up among them, “So it was in a past life; such it was in a past life.”655
+So I have heard.652 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, in the hut by the kareri tree.653
+Then after the meal, on return from almsround, several mendicants sat together in the pavilion by the kareri tree and this Dhamma talk on the subject of past lives came up among them, “So it was in a past life; such it was in a past life.”654
With clairaudience that is purified and superhuman, the Buddha heard that discussion among the mendicants. So he got up from his seat and went to the pavilion, where he sat on the seat spread out and addressed the mendicants, “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”
The mendicants told him what had happened, adding, “This is the conversation that was unfinished when the Buddha arrived.”
“Would you like to hear a Dhamma talk on the subject of past lives?”
“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a Dhamma talk on the subject of past lives. The mendicants will listen and remember it.”
“Well then, mendicants, listen and apply your mind well, I will speak.”
“Yes, sir,” they replied. The Buddha said this:
-“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.656 Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened.657 In the same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened.658 In the present fortunate eon, the Buddhas Kakusandha,659 Koṇāgamana,660 and Kassapa arose in the world, perfected and fully awakened.661 And in the present fortunate eon, I have arisen in the world, perfected and fully awakened.662
-The Buddhas Vipassī, Sikhī, and Vessabhū were born as aristocrats into aristocrat families. The Buddhas Kakusandha, Koṇāgamana, and Kassapa were born as brahmins into brahmin families. I was born as an aristocrat into an aristocrat family.663
-Koṇḍañña was the clan of Vipassī,664 Sikhī, and Vessabhū. Kassapa was the clan of Kakusandha, Koṇāgamana, and Kassapa. Gotama is my clan.665
+“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.655 Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened.656 In the same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened.657 In the present fortunate eon, the Buddhas Kakusandha,658 Koṇāgamana,659 and Kassapa arose in the world, perfected and fully awakened.660 And in the present fortunate eon, I have arisen in the world, perfected and fully awakened.661
+The Buddhas Vipassī, Sikhī, and Vessabhū were born as aristocrats into aristocrat families. The Buddhas Kakusandha, Koṇāgamana, and Kassapa were born as brahmins into brahmin families. I was born as an aristocrat into an aristocrat family.662
+Koṇḍañña was the clan of Vipassī,663 Sikhī, and Vessabhū. Kassapa was the clan of Kakusandha, Koṇāgamana, and Kassapa. Gotama is my clan.664
For Vipassī, the life-span was 80,000 years. For Sikhī, the life-span was 70,000 years. For Vessabhū, the life-span was 60,000 years. For Kakusandha, the life-span was 40,000 years. For Koṇāgamana, the life-span was 30,000 years. For Kassapa, the life-span was 20,000 years. For me at this time the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more.
-Vipassī was awakened at the root of a patala tree.666 Sikhī was awakened at the root of a white-mango tree.667 Vessabhū was awakened at the root of a sal tree.668 Kakusandha was awakened at the root of a sirisa tree.669 Koṇāgamana was awakened at the root of a cluster fig tree.670 Kassapa was awakened at the root of a banyan tree.671 I was awakened at the root of a peepal tree.672
+Vipassī was awakened at the root of a patala tree.665 Sikhī was awakened at the root of a white-mango tree.666 Vessabhū was awakened at the root of a sal tree.667 Kakusandha was awakened at the root of a sirisa tree.668 Koṇāgamana was awakened at the root of a cluster fig tree.669 Kassapa was awakened at the root of a banyan tree.670 I was awakened at the root of a peepal tree.671
Vipassī had a fine pair of chief disciples named Khaṇḍa and Tissa. Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava. Vessabhū had a fine pair of chief disciples named Soṇa and Uttara. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva. Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara. Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja. I have a fine pair of chief disciples named Sāriputta and Moggallāna.
-Vipassī had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements.673
+Vipassī had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements.672
Sikhī had three gatherings of disciples—one of 100,000, one of 80,000, and one of 70,000—all of them mendicants who had ended their defilements.
Vessabhū had three gatherings of disciples—one of 80,000, one of 70,000, and one of 60,000—all of them mendicants who had ended their defilements.
Kakusandha had one gathering of disciples—40,000 mendicants who had ended their defilements.
Koṇāgamana had one gathering of disciples—30,000 mendicants who had ended their defilements.
Kassapa had one gathering of disciples—20,000 mendicants who had ended their defilements.
-I have had one gathering of disciples—1,250 mendicants who had ended their defilements.674
+I have had one gathering of disciples—1,250 mendicants who had ended their defilements.673
Vipassī had as chief attendant a mendicant named Asoka. Sikhī had as chief attendant a mendicant named Khemaṅkara. Vessabhū had as chief attendant a mendicant named Upasanta. Kakusandha had as chief attendant a mendicant named Buddhija. Koṇāgamana had as chief attendant a mendicant named Sotthija. Kassapa had as chief attendant a mendicant named Sabbamitta. I have as chief attendant a mendicant named Ānanda.
Vipassī’s father was King Bandhuma, his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī.
-Sikhī’s father was King Aruṇa,675 his birth mother was Queen Pabhāvatī,676 and their capital city was named Aruṇavatī.677
-Vessabhū’s father was King Suppatita,678 his birth mother was Queen Vassavatī, and their capital city was named Anoma.
-Kakusandha’s father was the brahmin Aggidatta,679 and his birth mother was the brahmin lady Visākhā.680 At that time the king was Khema, whose capital city was named Khemavatī.681
-Koṇāgamana’s father was the brahmin Yaññadatta,682 and his birth mother was the brahmin lady Uttarā.683 At that time the king was Sobha, whose capital city was named Sobhavatī.684
-Kassapa’s father was the brahmin Brahmadatta,685 and his birth mother was the brahmin lady Dhanavatī.686 At that time the king was Kikī,687 whose capital city was named Varanasi.
-In this life, my father was King Suddhodana,688 my birth mother was Queen Māyā,689 and our capital city was Kapilavatthu.”
+Sikhī’s father was King Aruṇa,674 his birth mother was Queen Pabhāvatī,675 and their capital city was named Aruṇavatī.676
+Vessabhū’s father was King Suppatita,677 his birth mother was Queen Vassavatī, and their capital city was named Anoma.
+Kakusandha’s father was the brahmin Aggidatta,678 and his birth mother was the brahmin lady Visākhā.679 At that time the king was Khema, whose capital city was named Khemavatī.680
+Koṇāgamana’s father was the brahmin Yaññadatta,681 and his birth mother was the brahmin lady Uttarā.682 At that time the king was Sobha, whose capital city was named Sobhavatī.683
+Kassapa’s father was the brahmin Brahmadatta,684 and his birth mother was the brahmin lady Dhanavatī.685 At that time the king was Kikī,686 whose capital city was named Varanasi.
+In this life, my father was King Suddhodana,687 my birth mother was Queen Māyā,688 and our capital city was Kapilavatthu.”
That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.
Soon after the Buddha left, those mendicants discussed among themselves:
“It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might! For he is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. He knows the caste they were born in, and also their names, clans, conduct, qualities, wisdom, meditation, and freedom.
-Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things?690 Or did deities tell him?” But this conversation among those mendicants was left unfinished.
+Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things?689 Or did deities tell him?” But this conversation among those mendicants was left unfinished.
Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kareri tree, where he sat on the seat spread out and addressed the mendicants, “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”
The mendicants told him what had happened, adding, “This was our conversation that was unfinished when the Buddha arrived.”
“It is because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things. And the deities also told me.
@@ -3401,66 +3401,66 @@ 1. On Past Lives
“Yes, sir,” they replied. The Buddha said this:
“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat family. His clan was Koṇḍañña. He lived for 80,000 years. He was awakened at the root of a patala tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements. He had as chief attendant a mendicant named Asoka. His father was King Bandhuma, his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī.
2. What’s Normal For One Intent on Awakening
-When Vipassī, the being intent on awakening, passed away from the host of Joyful Gods, he was conceived in his mother’s womb, mindful and aware.691 This is normal in such a case.692
-It’s normal that, when the being intent on awakening passes away from the host of Joyful Gods, he is conceived in his mother’s womb. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.693 And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’694 And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.695 This is normal in such a case.
+When Vipassī, the being intent on awakening, passed away from the host of Joyful Gods, he was conceived in his mother’s womb, mindful and aware.690 This is normal in such a case.691
+It’s normal that, when the being intent on awakening passes away from the host of Joyful Gods, he is conceived in his mother’s womb. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.692 And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’693 And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.694 This is normal in such a case.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, four gods approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother. This is normal in such a case.
-It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.696 This is normal in such a case.
+It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.695 This is normal in such a case.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent. This is normal in such a case.
-It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.697 This is normal in such a case.
+It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.696 This is normal in such a case.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty. Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And someone with clear eyes were to take it in their hand and examine it: ‘This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty. This is normal in such a case.
-It’s normal that, seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of Joyful Gods.698 This is normal in such a case.
-It’s normal that, while other women carry the infant in the womb for nine or ten months before giving birth, not so the mother of the being intent on awakening. She gives birth after exactly ten months.699 This is normal in such a case.
-It’s normal that, while other women give birth while sitting or lying down, not so the mother of the being intent on awakening. She only gives birth standing up.700 This is normal in such a case.
+It’s normal that, seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of Joyful Gods.697 This is normal in such a case.
+It’s normal that, while other women carry the infant in the womb for nine or ten months before giving birth, not so the mother of the being intent on awakening. She gives birth after exactly ten months.698 This is normal in such a case.
+It’s normal that, while other women give birth while sitting or lying down, not so the mother of the being intent on awakening. She only gives birth standing up.699 This is normal in such a case.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans. This is normal in such a case.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four gods receive him and place him before his mother, saying: ‘Rejoice, O Queen! An illustrious son is born to you.’ This is normal in such a case.
-It’s normal that, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel.701 Why is that? Because of the cleanliness of them both.
+It’s normal that, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel.700 Why is that? Because of the cleanliness of them both.
In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. This is normal in such a case.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm, for bathing the being intent on awakening and his mother. This is normal in such a case.
-It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: ‘I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth. Now there are no more future lives.’702 This is normal in such a case.
+It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: ‘I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth. Now there are no more future lives.’701 This is normal in such a case.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods. This is normal in such a case.
3. The Thirty-Two Marks of a Great Man
-When Prince Vipassī was born, they announced it to King Bandhuma,703 ‘Sire, your son is born! Let your majesty examine him!’ When the king had examined the prince, he had the brahmin soothsayers summoned and said to them,704 ‘Gentlemen, please examine the prince.’ When they had examined him they said to the king, ‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family! For the prince has the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.705 If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
-And what are the marks which he possesses?706
-He has well-planted feet.707
-On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.708
-He has stretched heels.709
-He has long fingers.710
-His hands and feet are tender.711
-He has serried hands and feet.712
-The tops of his feet are arched.713
-His calves are like those of an antelope.714
-When standing upright and not bending over, the palms of both hands touch the knees.715
-His private parts are covered in a foreskin.716
-He is gold colored; his skin has a golden sheen.717
-He has delicate skin, so delicate that dust and dirt don’t stick to his body.718
-His hairs grow one per pore.719
-His hairs stand up; they’re blue-black and curl clockwise.720
-His body is tall and straight-limbed.721
-He is rounded in seven places.722
-His chest is like that of a lion.723
-He is filled out between the shoulders.724
-He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.725
+When Prince Vipassī was born, they announced it to King Bandhuma,702 ‘Sire, your son is born! Let your majesty examine him!’ When the king had examined the prince, he had the brahmin soothsayers summoned and said to them,703 ‘Gentlemen, please examine the prince.’ When they had examined him they said to the king, ‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family! For the prince has the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.704 If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
+And what are the marks which he possesses?705
+He has well-planted feet.706
+On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.707
+He has stretched heels.708
+He has long fingers.709
+His hands and feet are tender.710
+He has serried hands and feet.711
+The tops of his feet are arched.712
+His calves are like those of an antelope.713
+When standing upright and not bending over, the palms of both hands touch the knees.714
+His private parts are covered in a foreskin.715
+He is gold colored; his skin has a golden sheen.716
+He has delicate skin, so delicate that dust and dirt don’t stick to his body.717
+His hairs grow one per pore.718
+His hairs stand up; they’re blue-black and curl clockwise.719
+His body is tall and straight-limbed.720
+He is rounded in seven places.721
+His chest is like that of a lion.722
+He is filled out between the shoulders.723
+He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.724
His torso is cylindrical.
-He has ridged taste buds.726
+He has ridged taste buds.725
His jaw is like that of a lion.
He has forty teeth.
-His teeth are even.727
+His teeth are even.726
His teeth have no gaps.
His teeth are perfectly white.
-He has a large tongue.728
+He has a large tongue.727
He has the voice of Brahmā, like a cuckoo’s call.
-His eyes are indigo.729
-He has eyelashes like a cow’s.730
+His eyes are indigo.728
+He has eyelashes like a cow’s.729
Between his eyebrows there grows a tuft, soft and white like cotton-wool.
-The crown of his head is like a turban.731
+The crown of his head is like a turban.730
These are the thirty-two marks of a great man that the prince has. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.’
4. How He Came to be Known as Vipassī
-Then King Bandhuma had the brahmin soothsayers dressed in unworn clothes and satisfied all their needs.732 Then the king appointed nurses for Prince Vipassī.733 Some suckled him, some bathed him, some held him, and some carried him on their hip. From when he was born, a white parasol was held over him night and day, with the thought, ‘Don’t let cold, heat, grass, dust, or damp bother him.’ He was dear and beloved by many people, like a blue water lily, or a pink or white lotus. He was always passed from hip to hip.
+Then King Bandhuma had the brahmin soothsayers dressed in unworn clothes and satisfied all their needs.731 Then the king appointed nurses for Prince Vipassī.732 Some suckled him, some bathed him, some held him, and some carried him on their hip. From when he was born, a white parasol was held over him night and day, with the thought, ‘Don’t let cold, heat, grass, dust, or damp bother him.’ He was dear and beloved by many people, like a blue water lily, or a pink or white lotus. He was always passed from hip to hip.
From when he was born, his voice was charming, graceful, sweet, and lovely. It was as sweet as the song of a cuckoo-bird found in the Himalayas.
-From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night.734
-And he was unblinkingly watchful, like the gods of the Thirty-Three. And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’.735
-Then while King Bandhuma was sitting in judgment, he’d sit Prince Vipassī in his lap and explain the case to him. And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical procedure. So this was all the more reason for him to be known as ‘Vipassī’.736
+From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night.733
+And he was unblinkingly watchful, like the gods of the Thirty-Three. And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’.734
+Then while King Bandhuma was sitting in judgment, he’d sit Prince Vipassī in his lap and explain the case to him. And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical procedure. So this was all the more reason for him to be known as ‘Vipassī’.735
Then King Bandhuma had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season, and provided him with the five kinds of sensual stimulation. Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men.
The first recitation section.
5. The Old Man
@@ -3472,15 +3472,15 @@ 5. The Old Man
‘He’s called an old man because now he has not long to live.’
‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’
‘Everyone is liable to grow old, Your Majesty, including you. No-one is exempt from old age.’
-‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’737
+‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’736
‘Yes, Your Majesty,’ replied the charioteer and did so.
-Back at the royal compound, the prince brooded, miserable and sad:738 ‘Damn this thing called rebirth, since old age will come to anyone who’s born.’
+Back at the royal compound, the prince brooded, miserable and sad:737 ‘Damn this thing called rebirth, since old age will come to anyone who’s born.’
Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the old man and the prince’s reaction.
6. The Sick Man
-Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’739 To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.
-Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.740
+Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’738 To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.
+Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.739
Along the way he saw a man who was ill, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others. He addressed his charioteer, ‘My dear charioteer, what has that man done? For his eyes and his voice are unlike those of other men.’
‘That, Your Majesty, is called a sick man.’
‘But why is he called a sick man?’
@@ -3496,7 +3496,7 @@ 6. The Sick Man
7. The Dead Man
Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
-Along the way he saw a large crowd gathered making a bier out of garments of different colors.741 He addressed his charioteer, ‘My dear charioteer, why is that crowd making a bier?’
+Along the way he saw a large crowd gathered making a bier out of garments of different colors.740 He addressed his charioteer, ‘My dear charioteer, why is that crowd making a bier?’
‘That, Your Majesty, is for someone who’s departed.’
‘Well then, drive the chariot up to the departed.’
‘Yes, Your Majesty,’ replied the charioteer, and did so.
@@ -3513,10 +3513,10 @@ 7. The Dead Man
8. The Renunciate
Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
-Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe.742 He addressed his charioteer, ‘My dear charioteer, what has that man done? For his head and his clothes are unlike those of other men.’
+Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe.741 He addressed his charioteer, ‘My dear charioteer, what has that man done? For his head and his clothes are unlike those of other men.’
‘That, Your Majesty, is called a renunciate.’
‘But why is he called a renunciate?’
-‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’743
+‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’742
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures! Well then, drive the chariot up to that renunciate.’
‘Yes, Your Majesty,’ replied the charioteer, and did so.
Then Prince Vipassī said to that renunciate, ‘My good man, what have you done? For your head and your clothes are unlike those of other men.’
@@ -3525,27 +3525,27 @@ 8. The Renunciate
‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!’
9. The Going Forth
-Then the prince addressed the charioteer, ‘Well then, my dear charioteer, take the chariot and return to the royal compound. I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’744
+Then the prince addressed the charioteer, ‘Well then, my dear charioteer, take the chariot and return to the royal compound. I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’743
‘Yes, Your Majesty,’ replied the charioteer and did so.
Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
10. A Great Crowd Goes Forth
A large crowd of 84,000 people in the capital of Bandhumatī heard that Vipassī had gone forth. It occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth. If even the prince goes forth, why don’t we do the same?’
-Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.745 Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.746
+Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.744 Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.745
Then as he was in private retreat this thought came to his mind, ‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’ After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.
11. Vipassī’s Reflections
-Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind,747 ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.748 Oh, when will an escape be found from this suffering, from old age and death?’
-Then Vipassī thought, ‘When what exists is there old age and death? What is a condition for old age and death?’749 Then, through rational application of mind, Vipassī comprehended with wisdom,750 ‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’751
-Then Vipassī thought, ‘When what exists is there rebirth? What is a condition for rebirth?’752 Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’753
-Then Vipassī thought, ‘When what exists is there continued existence? What is a condition for continued existence?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’754
-Then Vipassī thought, ‘When what exists is there grasping? What is a condition for grasping?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When craving exists there’s grasping. Craving is a condition for grasping.’755
-Then Vipassī thought, ‘When what exists is there craving? What is a condition for craving?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When feeling exists there’s craving. Feeling is a condition for craving.’756
-Then Vipassī thought, ‘When what exists is there feeling? What is a condition for feeling?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When contact exists there’s feeling. Contact is a condition for feeling.’757
-Then Vipassī thought, ‘When what exists is there contact? What is a condition for contact?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’758
-Then Vipassī thought, ‘When what exists are there the six sense fields? What is a condition for the six sense fields?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’759
-Then Vipassī thought, ‘When what exists are there name and form? What is a condition for name and form?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’760
-Then Vipassī thought, ‘When what exists is there consciousness? What is a condition for consciousness?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’761
-Then Vipassī thought, ‘This consciousness turns back from name and form, and doesn’t go beyond that.’762 It is to this extent that one may be reborn, grow old, die, pass away, or reappear. That is: Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.763 That is how this entire mass of suffering originates.’
-‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.764
+Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind,746 ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.747 Oh, when will an escape be found from this suffering, from old age and death?’
+Then Vipassī thought, ‘When what exists is there old age and death? What is a condition for old age and death?’748 Then, through rational application of mind, Vipassī comprehended with wisdom,749 ‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’750
+Then Vipassī thought, ‘When what exists is there rebirth? What is a condition for rebirth?’751 Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’752
+Then Vipassī thought, ‘When what exists is there continued existence? What is a condition for continued existence?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’753
+Then Vipassī thought, ‘When what exists is there grasping? What is a condition for grasping?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When craving exists there’s grasping. Craving is a condition for grasping.’754
+Then Vipassī thought, ‘When what exists is there craving? What is a condition for craving?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When feeling exists there’s craving. Feeling is a condition for craving.’755
+Then Vipassī thought, ‘When what exists is there feeling? What is a condition for feeling?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When contact exists there’s feeling. Contact is a condition for feeling.’756
+Then Vipassī thought, ‘When what exists is there contact? What is a condition for contact?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’757
+Then Vipassī thought, ‘When what exists are there the six sense fields? What is a condition for the six sense fields?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’758
+Then Vipassī thought, ‘When what exists are there name and form? What is a condition for name and form?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’759
+Then Vipassī thought, ‘When what exists is there consciousness? What is a condition for consciousness?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’760
+Then Vipassī thought, ‘This consciousness turns back from name and form, and doesn’t go beyond that.’761 It is to this extent that one may be reborn, grow old, die, pass away, or reappear. That is: Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.762 That is how this entire mass of suffering originates.’
+‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.763
Then Vipassī thought, ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
Then Vipassī thought, ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’
Then Vipassī thought, ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’
@@ -3556,24 +3556,24 @@ 11. Vipassī’s Reflections
Then Vipassī thought, ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’
Then Vipassī thought, ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’
Then Vipassī thought, ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom, ‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’
-Then Vipassī thought, ‘I have discovered the path to awakening. That is:765 When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’
-‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.766
-After some time he meditated observing rise and fall in the five grasping aggregates.767 ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices.768 Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’769 Meditating like this his mind was soon freed from defilements by not grasping.770
+Then Vipassī thought, ‘I have discovered the path to awakening. That is:764 When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’
+‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.765
+After some time he meditated observing rise and fall in the five grasping aggregates.766 ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices.767 Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’768 Meditating like this his mind was soon freed from defilements by not grasping.769
The second recitation section.
12. The Appeal of Brahmā
-Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought,771 ‘Why don’t I teach the Dhamma?’772
-Then he thought, ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.773 But people like clinging, they love it and enjoy it.774 It’s hard for them to see this topic; that is, specific conditionality, dependent origination.775 It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.776 And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’777
-And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to him:778
+Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought,770 ‘Why don’t I teach the Dhamma?’771
+Then he thought, ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.772 But people like clinging, they love it and enjoy it.773 It’s hard for them to see this topic; that is, specific conditionality, dependent origination.774 It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.775 And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’776
+And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to him:777
‘I’ve struggled hard to realize this,
enough with trying to explain it!
Those mired in greed and hate
can’t really understand this teaching.
-It goes against the stream, subtle,
deep, obscure, and very fine.
Those besotted by greed cannot see,
for they’re shrouded in a mass of darkness.’779
+It goes against the stream, subtle,
deep, obscure, and very fine.
Those besotted by greed cannot see,
for they’re shrouded in a mass of darkness.’778
-So, as the Buddha Vipassī reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.780
-Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, thought,781 ‘Alas! The world will be lost, the world will perish! For the mind of the Blessed One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!782 There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!’783
+So, as the Buddha Vipassī reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.779
+Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, thought,780 ‘Alas! The world will be lost, the world will perish! For the mind of the Blessed One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’ Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!781 There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!’782
When he said this, the Buddha Vipassī said to him, ‘I too thought this, Brahmā, “Why don’t I teach the Dhamma?” Then it occurred to me, “If I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.”
So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.’
For a second time, and a third time that Great Brahmā begged the Buddha to teach.
-Then, understanding Brahmā’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, out of his compassion for sentient beings.784 And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.785 It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.
+Then, understanding Brahmā’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, out of his compassion for sentient beings.783 And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.784 It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.
In the same way, the Buddha Vipassī saw sentient beings with little dust in their eyes, and some with much dust in their eyes.
Then that Great Brahmā, knowing what the Buddha Vipassī was thinking, addressed him in verse:
@@ -3582,18 +3582,18 @@ 12. The Appeal of Brahmā
Then the Buddha Vipassī addressed that Great Brahmā in verse:
-‘Flung open are the doors to the deathless!
Let those with ears to hear commit to faith.786
Thinking it would be troublesome, Brahmā, I did not teach
the sophisticated, sublime Dhamma among humans.’
+‘Flung open are the doors to the deathless!
Let those with ears to hear commit to faith.785
Thinking it would be troublesome, Brahmā, I did not teach
the sophisticated, sublime Dhamma among humans.’
Then the Great Brahmā, knowing that his request for the Buddha Vipassī to teach the Dhamma had been granted, bowed and respectfully circled him, keeping him on his right, before vanishing right there.
13. The Chief Disciples
-Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought, ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then he thought, ‘That Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have long had little dust in their eyes.787 Why don’t I teach them first of all? They will quickly understand this teaching.’
-Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary.788
-Then the Buddha Vipassī addressed the park keeper,789 ‘My dear park keeper, please enter the city and say this to the king’s son Khaṇḍa and the high priest’s son Tissa: “Sirs, the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. He wishes to see you.”’
+Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought, ‘Who should I teach first of all? Who will quickly understand this teaching?’ Then he thought, ‘That Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have long had little dust in their eyes.786 Why don’t I teach them first of all? They will quickly understand this teaching.’
+Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary.787
+Then the Buddha Vipassī addressed the park keeper,788 ‘My dear park keeper, please enter the city and say this to the king’s son Khaṇḍa and the high priest’s son Tissa: “Sirs, the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. He wishes to see you.”’
‘Yes, sir,’ replied the park keeper, and did as he was asked.
Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī for the Sanctuary. They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassī on foot. They bowed and sat down to one side.
The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the king’s son Khaṇḍa and the high priest’s son Tissa: ‘Everything that has a beginning has an end.’
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī, ‘Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. We go for refuge to the Blessed One and to the teaching. Sir, may we receive the going forth and ordination in the Buddha’s presence?’
-And they received the going forth, the ordination in the Buddha Vipassī’s presence.790 Then the Buddha Vipassī educated, encouraged, fired up, and inspired them with a Dhamma talk. He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment. Being taught like this their minds were soon freed from defilements by not grasping.791
+And they received the going forth, the ordination in the Buddha Vipassī’s presence.789 Then the Buddha Vipassī educated, encouraged, fired up, and inspired them with a Dhamma talk. He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment. Being taught like this their minds were soon freed from defilements by not grasping.790
14. The Going Forth of the Large Crowd
A large crowd of 84,000 people in the capital of Bandhumatī heard that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary. And they heard that the king’s son Khaṇḍa and the high priest’s son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha’s presence. It occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high priest’s son Tissa have gone forth. If even they go forth, why don’t we do the same?’ Then those 84,000 people left Bandhumatī for the deer park named Sanctuary, where they approached the Buddha Vipassī, bowed and sat down to one side.
The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in those 84,000 people: ‘Everything that has a beginning has an end.’
@@ -3603,235 +3603,235 @@ 15. The 84,000 Who Had Gone Forth Previously
The 84,000 people who had gone forth previously also heard: ‘It seems the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. And he is teaching the Dhamma!’ Then they too went to see the Buddha Vipassī, realized the Dhamma, went forth, and became freed from defilements.
16. The Allowance to Wander
Now at that time a large Saṅgha of 6,800,000 mendicants were residing at Bandhumatī. As the Buddha Vipassī was in private retreat this thought came to his mind, ‘The Saṅgha residing at Bandhumatī now is large. What if I was to urge them:
-“Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.792 Let not two go by one road. Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching! But when six years have passed, you must all come to Bandhumatī to recite the monastic code.”’793
+“Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.791 Let not two go by one road. Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching! But when six years have passed, you must all come to Bandhumatī to recite the monastic code.”’792
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī. He arranged his robe over one shoulder, raised his joined palms toward the Buddha Vipassī, and said, ‘That’s so true, Blessed One! That’s so true, Holy One! The Saṅgha residing at Bandhumatī now is large. Please urge them to wander, as you thought. And sir, I’ll make sure that when six years have passed the mendicants will return to Bandhumatī to recite the monastic code.’
That’s what that Great Brahmā said. Then he bowed and respectfully circled the Buddha Vipassī, keeping him on his right side, before vanishing right there.
Then in the late afternoon, the Buddha Vipassī came out of retreat and addressed the mendicants, telling them all that had happened. Then he said,
‘Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road. Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching! But when six years have passed, you must all come to Bandhumatī to recite the monastic code.’
Then most of the mendicants departed to wander the country that very day.
-Now at that time there were 84,000 monasteries in India.794 And when the first year came to an end the deities raised the cry: ‘Good sirs, the first year has ended. Now five years remain. When five years have passed, you must all go to Bandhumatī to recite the monastic code.’
+Now at that time there were 84,000 monasteries in India.793 And when the first year came to an end the deities raised the cry: ‘Good sirs, the first year has ended. Now five years remain. When five years have passed, you must all go to Bandhumatī to recite the monastic code.’
And when the second year … the third year … the fourth year … the fifth year came to an end, the deities raised the cry: ‘Good sirs, the fifth year has ended. Now one year remains. When one year has passed, you must all go to Bandhumatī to recite the monastic code.’
And when the sixth year came to an end the deities raised the cry: ‘Good sirs, the sixth year has ended. Now is the time that you must go to Bandhumatī to recite the monastic code.’ Then that very day the mendicants went to Bandhumatī to recite the monastic code. Some went by their own psychic power, and some by the psychic power of the deities.
-And there the Blessed One Vipassī, the perfected one, the fully awakened Buddha, recited the monastic code thus:795
+And there the Blessed One Vipassī, the perfected one, the fully awakened Buddha, recited the monastic code thus:794
-‘Patient acceptance is the ultimate fervor.796
Extinguishment is the ultimate, say the Buddhas.797
No true renunciate injures another,
nor does an ascetic hurt another.
-Not to do any evil;798
to embrace the good;799
to purify one’s mind:800
this is the instruction of the Buddhas.801
-Not speaking ill nor doing harm;
restraint in the monastic code;802
moderation in eating;
staying in remote lodgings;
commitment to the higher mind—803
this is the instruction of the Buddhas.’
+‘Patient acceptance is the ultimate fervor.795
Extinguishment is the ultimate, say the Buddhas.796
No true renunciate injures another,
nor does an ascetic hurt another.
+Not to do any evil;797
to embrace the good;798
to purify one’s mind:799
this is the instruction of the Buddhas.800
+Not speaking ill nor doing harm;
restraint in the monastic code;801
moderation in eating;
staying in remote lodgings;
commitment to the higher mind—802
this is the instruction of the Buddhas.’
17. Being Informed by Deities
-At one time, mendicants, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree.804 As I was in private retreat this thought came to mind, ‘It’s not easy to find an abode of sentient beings where I haven’t previously abided in all this long time, except for the gods of the pure abodes.805 Why don’t I go to see them?’
+At one time, mendicants, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree.803 As I was in private retreat this thought came to mind, ‘It’s not easy to find an abode of sentient beings where I haven’t previously abided in all this long time, except for the gods of the pure abodes.804 Why don’t I go to see them?’
Then, as easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared with the Aviha gods.
-In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me,806 ‘Ninety-one eons ago, good sir, the Buddha Vipassī arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat family. Koṇḍañña was his clan. He lived for 80,000 years. He was awakened at the root of a patala tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements. He had as chief attendant a mendicant named Asoka. His father was King Bandhuma, his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī. And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma.807 And good sir, after leading the spiritual life under that Buddha Vipassī we lost our desire for sensual pleasures and were reborn here.’808
-And other deities came and similarly recounted the details of the Buddhas Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa.809
+In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me,805 ‘Ninety-one eons ago, good sir, the Buddha Vipassī arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat family. Koṇḍañña was his clan. He lived for 80,000 years. He was awakened at the root of a patala tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements. He had as chief attendant a mendicant named Asoka. His father was King Bandhuma, his birth mother was Queen Bandhumatī, and their capital city was named Bandhumatī. And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma.806 And good sir, after leading the spiritual life under that Buddha Vipassī we lost our desire for sensual pleasures and were reborn here.’807
+And other deities came and similarly recounted the details of the Buddhas Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa.808
In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, ‘In the present fortunate eon, good sir, you have arisen in the world, perfected and fully awakened. You were born as an aristocrat into an aristocrat family. Gotama is your clan. For you the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more. You were awakened at the root of a peepal tree. You have a fine pair of chief disciples named Sāriputta and Moggallāna. You have had one gathering of disciples—1,250 mendicants who had ended their defilements. You have as chief attendant a mendicant named Ānanda. Your father was King Suddhodana, your birth mother was Queen Māyā, and your capital city was Kapilavatthu. And such was your renunciation, such your going forth, such your striving, such your awakening, and such your rolling forth of the wheel of Dhamma. And good sir, after leading the spiritual life under you we lost our desire for sensual pleasures and were reborn here.’
Then together with the Aviha gods I went to see the Atappa gods … the Gods Fair to See … and the Fair Seeing Gods. Then together with all these gods I went to see the Gods of Akaniṭṭha, where we had a similar conversation.
-And that is how the Realized One is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. It is both because I have clearly comprehended the principle of the teachings, and also because the deities told me.”810
+And that is how the Realized One is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. It is both because I have clearly comprehended the principle of the teachings, and also because the deities told me.”809
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
DN 16The Great Discourse on the Buddha’s Extinguishment Mahāparinibbānasutta
-So I have heard.891 At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time King Ajātasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis.892 He declared: “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”893
-And then King Ajātasattu addressed Vassakāra the brahmin minister of Magadha,894 “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, King Ajātasattu of Magadha, son of the princess of Videha, wants to invade the Vajjis. He says, “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’895 Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.”896
+So I have heard.890 At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time King Ajātasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis.891 He declared: “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”892
+And then King Ajātasattu addressed Vassakāra the brahmin minister of Magadha,893 “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, King Ajātasattu of Magadha, son of the princess of Videha, wants to invade the Vajjis. He says, “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’894 Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.”895
1. The Brahmin Vassakāra
-“Yes, sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain.897 He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.
+“Yes, sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain.896 He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, King Ajātasattu of Magadha, son of the princess of Videha, bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably. Master Gotama, King Ajātasattu wants to invade the Vajjis. He has declared: ‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”
2. Principles That Prevent Decline
-Now at that time Venerable Ānanda was standing behind the Buddha fanning him.898 Then the Buddha said to him, “Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”899
+Now at that time Venerable Ānanda was standing behind the Buddha fanning him.897 Then the Buddha said to him, “Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”898
“I have heard that, sir.”
“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
-Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”900
+Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”899
“I have heard that, sir.”
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
-Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed?”901
+Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed?”900
“I have heard that, sir.”
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”
“I have heard that, sir.”
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
-Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?”902
+Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?”901
“I have heard that, sir.”
“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.
-Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”903
+Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”902
“I have heard that, sir.”
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.
-Ānanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”904
+Ānanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”903
“I have heard that, sir.”
“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
-Then the Buddha said to Vassakāra, “Brahmin, this one time I was staying near Vesālī at the Sārandada woodland shrine.905 There I taught the Vajjis these seven principles that prevent decline.906 As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
-When the Buddha had spoken, Vassakāra said to him, “Master Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. How much more so all seven! King Ajātasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension.907 Well, now, Master Gotama, I must go. I have many duties, and much to do.”
+Then the Buddha said to Vassakāra, “Brahmin, this one time I was staying near Vesālī at the Sārandada woodland shrine.904 There I taught the Vajjis these seven principles that prevent decline.905 As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
+When the Buddha had spoken, Vassakāra said to him, “Master Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. How much more so all seven! King Ajātasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension.906 Well, now, Master Gotama, I must go. I have many duties, and much to do.”
“Please, brahmin, go at your convenience.” Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.
3. Principles That Prevent Decline Among the Mendicants
-Soon after he had left, the Buddha said to Ānanda, “Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together in the assembly hall.”908
+Soon after he had left, the Buddha said to Ānanda, “Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together in the assembly hall.”907
“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him, “Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”
-Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: “Mendicants, I will teach you these seven principles that prevent decline.909 Listen and apply your mind well, I will speak.”
+Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: “Mendicants, I will teach you these seven principles that prevent decline.908 Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied. The Buddha said this:
-“As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.910
-As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.911
-As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.912
-As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.913
-As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.914
-As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.915
-As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.916
+“As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.909
+As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.910
+As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.911
+As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.912
+As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.913
+As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.914
+As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.915
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
-I will teach you seven more principles that prevent decline. …917
-As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.918
+I will teach you seven more principles that prevent decline. …916
+As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.917
As long as they don’t relish talk …
sleep …
company …
-they don’t have corrupt wishes, falling under the sway of corrupt wishes …919
+they don’t have corrupt wishes, falling under the sway of corrupt wishes …918
they don’t have bad friends, companions, and associates …
-they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.920
+they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.919
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
-I will teach you seven more principles that prevent decline. …921 As long as the mendicants are faithful … conscientious … prudent … learned … energetic … mindful … wise, they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
-I will teach you seven more principles that prevent decline. …922
+I will teach you seven more principles that prevent decline. …920 As long as the mendicants are faithful … conscientious … prudent … learned … energetic … mindful … wise, they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
+I will teach you seven more principles that prevent decline. …921
As long as the mendicants develop the awakening factors of mindfulness … investigation of principles … energy … rapture … tranquility … immersion … equanimity, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
-I will teach you seven more principles that prevent decline. …923
+I will teach you seven more principles that prevent decline. …922
As long as the mendicants develop the perceptions of impermanence … not-self … ugliness … drawbacks … giving up … fading away … cessation, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
-I will teach you six principles that prevent decline. …924
+I will teach you six principles that prevent decline. …923
As long as the mendicants consistently treat their spiritual companions with bodily kindness … verbal kindness … and mental kindness both in public and in private, they can expect growth, not decline.
As long as the mendicants share without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.
As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline.
-As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and leads one who practices it to the complete end of suffering—they can expect growth, not decline.925
+As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and leads one who practices it to the complete end of suffering—they can expect growth, not decline.924
As long as these six principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”
-And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants:926
-“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial.927 When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”928
-When the Buddha had stayed in Rājagaha as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Ambalaṭṭhikā.”929
+And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants:925
+“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial.926 When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”927
+When the Buddha had stayed in Rājagaha as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Ambalaṭṭhikā.”928
“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Ambalaṭṭhikā, where he stayed in the royal rest-house. And while staying there, too, he often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”
When the Buddha had stayed in Ambalaṭṭhikā as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Nāḷandā.”
“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Nāḷandā, where he stayed in Pāvārika’s mango grove.
4. Sāriputta’s Lion’s Roar
-Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,930 “Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
+Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,929 “Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: ‘I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
@@ -3840,22 +3840,22 @@ 4. Sāriputta’s Lion’s Roar
“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that I have such ethics, or such teachings, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”
-“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, still I understand this by inference from the teaching.931 Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He thinks: ‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
+“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, still I understand this by inference from the teaching.930 Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He thinks: ‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
In the same way, I understand this by inference from the teaching: ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”
And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”
5. The Drawbacks of Unethical Conduct
-When the Buddha had stayed in Nāḷandā as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Pāṭali Village.”932
+When the Buddha had stayed in Nāḷandā as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Pāṭali Village.”931
“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Pāṭali Village.
The lay followers of Pāṭali Village heard that he had arrived. So they went to see him, bowed, sat down to one side, and said to him, “Sir, please consent to come to our guest house.” The Buddha consented with silence.
Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying: “Please, sir, come at your convenience.”
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet he entered the guest house and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them. The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.
Then the Buddha addressed them:
-“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.933 What five?
-Firstly, an unethical person loses substantial wealth on account of negligence.934 This is the first drawback for an unethical person because of their failure in ethics.
+“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.932 What five?
+Firstly, an unethical person loses substantial wealth on account of negligence.933 This is the first drawback for an unethical person because of their failure in ethics.
Furthermore, an unethical person gets a bad reputation. This is the second drawback.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.
-Furthermore, an unethical person feels lost when they die.935 This is the fourth drawback.
+Furthermore, an unethical person feels lost when they die.934 This is the fourth drawback.
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback.
These are the five drawbacks for an unethical person because of their failure in ethics.
6. The Benefits of Ethical Conduct
@@ -3867,35 +3867,35 @@ 6. The Benefits of Ethical Conduct
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit.
These are the five benefits for an ethical person because of their accomplishment in ethics.”
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he dismissed them, “The night is getting late, householders. Please go at your convenience.”
-“Yes, sir,” replied the lay followers of Pāṭali Village. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. Soon after they left the Buddha entered a private cubicle.936
+“Yes, sir,” replied the lay followers of Pāṭali Village. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. Soon after they left the Buddha entered a private cubicle.935
7. Building a Citadel
-Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.937 At that time thousands of deities were taking possession of building sites in Pāṭali Village.938 Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
+Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.936 At that time thousands of deities were taking possession of building sites in Pāṭali Village.937 Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village. The Buddha rose at the crack of dawn and addressed Ānanda, “Ānanda, who is building a citadel at Pāṭali Village?”
“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.”
-“It’s as if they were building the citadel in consultation with the gods of the Thirty-Three. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.939 But Pāṭaliputta will face three threats: from fire, flood, and dissension.”940
+“It’s as if they were building the citadel in consultation with the gods of the Thirty-Three. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.938 But Pāṭaliputta will face three threats: from fire, flood, and dissension.”939
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said, “Would Master Gotama together with the mendicant Saṅgha please accept today’s meal from me?” The Buddha consented with silence.
Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying, “It’s time, Master Gotama, the meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat on the seat spread out. Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.
-The Buddha expressed his appreciation with these verses:941
+The Buddha expressed his appreciation with these verses:940
“In the place he makes his dwelling,
having fed the astute
and the virtuous here,
the restrained spiritual practitioners,
-he should dedicate an offering942
to the deities there.
Venerated, they venerate him;
honored, they honor him.
-After that they have compassion for him,
like a mother for the child at her breast.
A man beloved of the deities
always sees nice things.”943
+he should dedicate an offering941
to the deities there.
Venerated, they venerate him;
honored, they honor him.
+After that they have compassion for him,
like a mother for the child at her breast.
A man beloved of the deities
always sees nice things.”942
When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left.
-Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the ascetic Gotama departs today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.”944
+Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the ascetic Gotama departs today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.”943
Then the gate through which the Buddha departed was named the Gotama Gate.
Then the Buddha came to the Ganges River.
-Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.945 But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.946
+Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.944 But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.945
He saw all those people wanting to cross over. Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:
-“Those who cross a deluge or stream947
have built a bridge and left the marshes behind.
While some people are still tying a raft,
intelligent people have crossed over.”
+“Those who cross a deluge or stream946
have built a bridge and left the marshes behind.
While some people are still tying a raft,
intelligent people have crossed over.”
The first recitation section.
8. Talk on the Noble Truths
-Then the Buddha said to Venerable Ānanda, “Come, Ānanda, let’s go to the village of Koṭi.”948
+Then the Buddha said to Venerable Ānanda, “Come, Ānanda, let’s go to the village of Koṭi.”947
“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi, and stayed there.
-There he addressed the mendicants:949
+There he addressed the mendicants:948
“Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
@@ -3905,43 +3905,43 @@ 8. Talk on the Noble Truths
And while staying at the village of Koṭi, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”
9. The Deaths in Ñātika
-When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda, “Come, Ānanda, let’s go to the land of the Ñātikas.”950
-“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived in the land of the Ñātikas, where he stayed in the brick house at Ñātika.951
-Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, the monk named Sāḷha has passed away in Ñātika. Where has he been reborn in his next life?952 The nun named Nandā, the layman named Sudatta, and the laywoman named Sujātā have passed away in Ñātika. Where have they been reborn in the next life?953 The laymen named Kakkaṭa,954 Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”
+When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda, “Come, Ānanda, let’s go to the land of the Ñātikas.”949
+“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived in the land of the Ñātikas, where he stayed in the brick house at Ñātika.950
+Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, the monk named Sāḷha has passed away in Ñātika. Where has he been reborn in his next life?951 The nun named Nandā, the layman named Sudatta, and the laywoman named Sujātā have passed away in Ñātika. Where have they been reborn in the next life?952 The laymen named Kakkaṭa,953 Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”
“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.
The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.
The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
-The laymen Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.955
+The laymen Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.954
Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
-In excess of five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.956
+In excess of five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.955
10. The Mirror of the Teaching
-It’s hardly surprising that a human being should pass away.957 But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
-So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:958 ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
-And what is that mirror of the teaching?959
-It’s when a noble disciple has experiential confidence in the Buddha:960 ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’961
-They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’962
-They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’963
-And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.964
+It’s hardly surprising that a human being should pass away.956 But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
+So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:957 ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
+And what is that mirror of the teaching?958
+It’s when a noble disciple has experiential confidence in the Buddha:959 ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’960
+They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’961
+They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’962
+And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.963
This is that mirror of the teaching.”
And while staying there in Ñātika the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”
When the Buddha had stayed in Ñātika as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Vesālī.”
-“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Vesālī, where he stayed in Ambapālī’s mango grove.965
+“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Vesālī, where he stayed in Ambapālī’s mango grove.964
There the Buddha addressed the mendicants:
-“Mendicants, a mendicant should live mindful and aware.966 This is my instruction to you.
-And how is a mendicant mindful?967 It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.968 They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.969 That’s how a mendicant is mindful.
+“Mendicants, a mendicant should live mindful and aware.965 This is my instruction to you.
+And how is a mendicant mindful?966 It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.967 They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.968 That’s how a mendicant is mindful.
And how is a mendicant aware? It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant is aware. A mendicant should live mindful and aware. This is my instruction to you.”
11. Ambapālī the Courtesan
-Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.970 She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park. She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side. The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.
+Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.969 She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park. She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side. The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.
Then she said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.” The Buddha consented with silence. Then, knowing that the Buddha had consented, Ambapālī got up from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
-The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove. They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.971
-Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.972 The Licchavis said to her, “What, you wench Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”973
+The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove. They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.970
+Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.971 The Licchavis said to her, “What, you wench Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”972
“Well, masters, it’s because I’ve invited the Buddha for tomorrow’s meal together with the mendicant Saṅgha.”
“Wench, give us that meal for a hundred thousand!”
-“Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.”974
-Then the Licchavis snapped their fingers, saying, “We’ve been beaten by the aunty! We’ve been beaten by the aunty!”975 Then they continued on to Ambapālī’s mango grove.
+“Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.”973
+Then the Licchavis snapped their fingers, saying, “We’ve been beaten by the aunty! We’ve been beaten by the aunty!”974 Then they continued on to Ambapālī’s mango grove.
The Buddha saw them coming off in the distance, and addressed the mendicants: “Any of the mendicants who’ve never seen the gods of the Thirty-Three, just have a look at the assembly of Licchavis. See the assembly of Licchavis, check them out: they’re just like the Thirty-Three!”
The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Then they said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from us.”
@@ -3950,40 +3950,40 @@ 11. Ambapālī the Courtesan
And then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
And when the night had passed Ambapālī had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the mendicant Saṅgha, where he sat on the seat spread out. Then Ambapālī served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands with delicious fresh and cooked foods.
-When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side, and said to the Buddha, “Sir, I present this park to the mendicant Saṅgha headed by the Buddha.”976
-The Buddha accepted the park.977
+When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side, and said to the Buddha, “Sir, I present this park to the mendicant Saṅgha headed by the Buddha.”975
+The Buddha accepted the park.976
Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he got up from his seat and left.
And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”
12. Commencing the Rains at Beluva
-When the Buddha had stayed in Ambapālī’s mango grove as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to the little village of Beluva.”978
+When the Buddha had stayed in Ambapālī’s mango grove as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to the little village of Beluva.”977
“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva, and stayed there.
-There the Buddha addressed the mendicants: “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.979 I’ll commence the rainy season residence right here in the little village of Beluva.”
+There the Buddha addressed the mendicants: “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.978 I’ll commence the rainy season residence right here in the little village of Beluva.”
“Yes, sir,” those mendicants replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in the little village of Beluva.
-After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness. Then it occurred to the Buddha, “It would not be appropriate for me to become fully extinguished before informing my supporters and taking leave of the mendicant Saṅgha.980 Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”981
+After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness. Then it occurred to the Buddha, “It would not be appropriate for me to become fully extinguished before informing my supporters and taking leave of the mendicant Saṅgha.979 Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”980
So that is what he did. Then the Buddha’s illness died down.
-Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me.982 Still, at least I was consoled by the thought that the Buddha won’t become fully extinguished without bringing something up regarding the Saṅgha of mendicants.”983
-“But what could the mendicant Saṅgha expect from me, Ānanda?984 I’ve taught the Dhamma without making any distinction between secret and public teachings.985 The Realized One doesn’t have the closed fist of a teacher when it comes to the teachings.986 If there’s anyone who thinks: ‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha.987 But the Realized One doesn’t think like this, so why should he bring something up regarding the Saṅgha?
-I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life. I’m currently eighty years old. Just as a decrepit old cart is kept going by a rope,988 in the same way, the Realized One’s body is kept going as if by a rope.989 Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.990
-So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.991 And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.
-Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”992
+Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me.981 Still, at least I was consoled by the thought that the Buddha won’t become fully extinguished without bringing something up regarding the Saṅgha of mendicants.”982
+“But what could the mendicant Saṅgha expect from me, Ānanda?983 I’ve taught the Dhamma without making any distinction between secret and public teachings.984 The Realized One doesn’t have the closed fist of a teacher when it comes to the teachings.985 If there’s anyone who thinks: ‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha.986 But the Realized One doesn’t think like this, so why should he bring something up regarding the Saṅgha?
+I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life. I’m currently eighty years old. Just as a decrepit old cart is kept going by a rope,987 in the same way, the Realized One’s body is kept going as if by a rope.988 Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.989
+So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.990 And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.
+Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”991
The second recitation section.
13. An Obvious Hint
-Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth.993 Let’s go to the Cāpāla shrine for the day’s meditation.”
+Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth.992 Let’s go to the Cāpāla shrine for the day’s meditation.”
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out. Ānanda bowed to the Buddha and sat down to one side.
The Buddha said to him: “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely.
-Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.994 The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
-But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha: “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.995
+Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.993 The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
+But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha: “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.994
For a second time … And for a third time, the Buddha said to Ānanda: “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha: “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Then the Buddha got up and said to Venerable Ānanda, “Go now, Ānanda, at your convenience.”
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
14. The Appeal of Māra
-And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:996
-“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.997 Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’998
+And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:995
+“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.996 Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’997
Today you do have such monk disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
-Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have nun disciples who are competent, educated, assured, learned …’999
+Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have nun disciples who are competent, educated, assured, learned …’998
Today you do have such nun disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have layman disciples who are competent, educated, assured, learned …’
Today you do have such layman disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
@@ -3991,43 +3991,43 @@ 14. The Appeal of Māra
Today you do have such laywoman disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Sir, you once made this statement: ‘Wicked One, I will not become fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.”
-When this was said, the Buddha said to Māra, “Relax, Wicked One. The final extinguishment of the Realized One will be soon.1000 Three months from now the Realized One will finally be extinguished.”1001
+When this was said, the Buddha said to Māra, “Relax, Wicked One. The final extinguishment of the Realized One will be soon.999 Three months from now the Realized One will finally be extinguished.”1000
15. Surrendering the Life Force
-So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force.1002 When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.1003 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
+So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force.1001 When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.1002 Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
-“Comparing the incomparable with the creation of prolonged life,1004
the sage surrendered the life force.1005
Happy inside, serene,
he shattered self-creation like a suit of armor.”1006
+“Comparing the incomparable with the creation of prolonged life,1003
the sage surrendered the life force.1004
Happy inside, serene,
he shattered self-creation like a suit of armor.”1005
16. The Causes of Earthquakes
Then Venerable Ānanda thought, “How incredible, how amazing! That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the cause, what’s the reason for a great earthquake?”
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “How incredible, sir, how amazing! That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the cause, what’s the reason for a great earthquake?”
“Ānanda, there are these eight causes and reasons for a great earthquake. What eight?
-This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.1007 This is the first cause and reason for a great earthquake.
-Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.1008 This is the second cause and reason for a great earthquake.
-Furthermore, when the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles.1009 This is the third cause and reason for a great earthquake.
+This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.1006 This is the first cause and reason for a great earthquake.
+Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.1007 This is the second cause and reason for a great earthquake.
+Furthermore, when the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles.1008 This is the third cause and reason for a great earthquake.
Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles. This is the fourth cause and reason for a great earthquake.
-Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.1010 This is the fifth cause and reason for a great earthquake.
-Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.1011 This is the sixth cause and reason for a great earthquake.
+Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.1009 This is the fifth cause and reason for a great earthquake.
+Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.1010 This is the sixth cause and reason for a great earthquake.
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. This is the seventh cause and reason for a great earthquake.
-Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with nothing left over, the earth shakes and rocks and trembles.1012 This is the eighth cause and reason for a great earthquake.
+Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with nothing left over, the earth shakes and rocks and trembles.1011 This is the eighth cause and reason for a great earthquake.
These are the eight causes and reasons for a great earthquake.
17. Eight Assemblies
-There are, Ānanda, these eight assemblies.1013 What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the gods of the Thirty-Three. An assembly of Māras. An assembly of Brahmās.1014
-I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’1015
+There are, Ānanda, these eight assemblies.1012 What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the gods of the Thirty-Three. An assembly of Māras. An assembly of Brahmās.1013
+I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’1014
I recall having approached an assembly of hundreds of brahmins … householders … ascetics … the gods of the Four Great Kings … the gods of the Thirty-Three … Māras … Brahmās. There too I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’
These are the eight assemblies.
18. Eight Dimensions of Mastery
-Ānanda, there are these eight dimensions of mastery.1016 What eight?
-Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.1017 Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.
+Ānanda, there are these eight dimensions of mastery.1015 What eight?
+Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.1016 Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.
-Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.1018 Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.
+Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.1017 Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.
-Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.1019 They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.
+Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.1018 They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.
Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery.
These are the eight dimensions of mastery.
19. The Eight Liberations
-Ānanda, there are these eight liberations.1020 What eight?
+Ānanda, there are these eight liberations.1019 What eight?
Having physical form, they see forms. This is the first liberation.
Not perceiving form internally, they see forms externally. This is the second liberation.
They’re focused only on beauty. This is the third liberation.
@@ -4049,99 +4049,99 @@ 20. The Appeal of Ānanda
“Ānanda, do you have faith in the Realized One’s awakening?”
“Yes, sir.”
“Then why do you keep pressing me up to the third time?”
-“Sir, I have heard and learned this in the presence of the Buddha:1021 ‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’”
+“Sir, I have heard and learned this in the presence of the Buddha:1020 ‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’”
“Do you have faith, Ānanda?”
“Yes, sir.”
-“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it.1022 If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
-Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.1023 There I said to you: ‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it. If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
-Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …1024 at Bandit’s Cliff …1025 in the Sattapaṇṇi cave on the slopes of Vebhara …1026 at the Black Rock on the slopes of Isigili …1027 in the Cool Grove, under the Snake’s Hood Grotto …1028 in the Hot Springs Monastery …1029 in the Bamboo Grove, the squirrels’ feeding ground …1030 in Jīvaka’s mango grove … in the Maddakucchi deer park …1031
+“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it.1021 If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
+Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.1022 There I said to you: ‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it. If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
+Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …1023 at Bandit’s Cliff …1024 in the Sattapaṇṇi cave on the slopes of Vebhara …1025 at the Black Rock on the slopes of Isigili …1026 in the Cool Grove, under the Snake’s Hood Grotto …1027 in the Hot Springs Monastery …1028 in the Bamboo Grove, the squirrels’ feeding ground …1029 in Jīvaka’s mango grove … in the Maddakucchi deer park …1030
And in each place I said to you: ‘Ānanda, Rājagaha is lovely, and so are all these places. … If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.
-Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine …1032 at the Gotamaka shrine …1033 at the Seven Maidens shrine …1034 at the Many Sons shrine …1035 at the Sārandada shrine …1036 and just now, today at the Cāpāla shrine. There I said to you: ‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying: ‘Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’
+Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine …1031 at the Gotamaka shrine …1032 at the Seven Maidens shrine …1033 at the Many Sons shrine …1034 at the Sārandada shrine …1035 and just now, today at the Cāpāla shrine. There I said to you: ‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying: ‘Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’
If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
-Did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has definitively stated: ‘The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.’ It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.1037
-Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”1038
+Did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has definitively stated: ‘The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.’ It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.1036
+Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”1037
“Yes, sir,” Ānanda replied.
-So the Buddha went with Ānanda to the hall with the peaked roof, and said to him, “Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”1039
+So the Buddha went with Ānanda to the hall with the peaked roof, and said to him, “Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”1038
“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him, “Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”
Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed the mendicants:
-“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.1040 And what are those things I have taught from my direct knowledge? They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.1041
+“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.1039 And what are those things I have taught from my direct knowledge? They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.1040
These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
Then the Buddha said to the mendicants:
-“Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’1042 The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.”
+“Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’1041 The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.”
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
-“I’ve reached a ripe old age,1043
and little of my life is left.
Having given it up, I’ll depart;
I’ve made a refuge for myself.
-Diligent and mindful,
be of good virtues, mendicants!
With well-settled thoughts,1044
take good care of your minds.
+“I’ve reached a ripe old age,1042
and little of my life is left.
Having given it up, I’ll depart;
I’ve made a refuge for myself.
+Diligent and mindful,
be of good virtues, mendicants!
With well-settled thoughts,1043
take good care of your minds.
Whoever meditates diligently
in this teaching and training,
giving up transmigration through rebirths,
will make an end to suffering.”
The third recitation section.
21. The Elephant Look
-Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he turned to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda:1045 “Ānanda, this will be the last time the Realized One sees Vesālī. Come, Ānanda, let’s go to Wares Village.”1046
+Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he turned to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda:1044 “Ānanda, this will be the last time the Realized One sees Vesālī. Come, Ānanda, let’s go to Wares Village.”1045
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Wares Village, and stayed there. There the Buddha addressed the mendicants:
-“Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. What four? Noble ethics,1047 immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”
+“Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. What four? Noble ethics,1046 immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“Ethics, immersion, and wisdom,
and the supreme freedom:
these things have been understood
by Gotama the renowned.
-And so the Buddha, having insight,1048
explained this teaching to the mendicants.
The teacher made an end of suffering,
seeing clearly, he is extinguished.”1049
+And so the Buddha, having insight,1047
explained this teaching to the mendicants.
The teacher made an end of suffering,
seeing clearly, he is extinguished.”1048
And while staying there, too, he often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”
22. The Four Great References
-When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda, “Come, Ānanda, let’s go to Elephant Village.”…1050
-“Let’s go to Mango Village.”…1051
-“Let’s go to Rose-apple Village.”…1052
-“Let’s go to Bhoga City.”1053
+When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda, “Come, Ānanda, let’s go to Elephant Village.”…1049
+“Let’s go to Mango Village.”…1050
+“Let’s go to Rose-apple Village.”…1051
+“Let’s go to Bhoga City.”1052
“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoga City, where he stayed at the Ānanda shrine.
-There the Buddha addressed the mendicants: “Mendicants, I will teach you the four great references.1054 Listen and apply your mind well, I will speak.”
+There the Buddha addressed the mendicants: “Mendicants, I will teach you the four great references.1053 Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied. The Buddha said this:
-“Take a mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha:1055 this is the teaching, this is the training, this is the Teacher’s instruction.’1056 You should neither approve nor dismiss that mendicant’s statement.1057 Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.1058 If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:1059 ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that mendicant.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that mendicant.’ You should remember it. This is the first great reference.1060
-Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders.1061 I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that Saṅgha.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that Saṅgha.’ You should remember it. This is the second great reference.
-Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines.1062 I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has not been correctly memorized by those senior mendicants.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by those senior mendicants.’ You should remember it. This is the third great reference.
-Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines.1063 I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that senior mendicant.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that senior mendicant.’ You should remember it. This is the fourth great reference.
-These are the four great references.”1064
+“Take a mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha:1054 this is the teaching, this is the training, this is the Teacher’s instruction.’1055 You should neither approve nor dismiss that mendicant’s statement.1056 Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.1057 If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:1058 ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that mendicant.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that mendicant.’ You should remember it. This is the first great reference.1059
+Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders.1060 I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that Saṅgha.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that Saṅgha.’ You should remember it. This is the second great reference.
+Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines.1061 I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has not been correctly memorized by those senior mendicants.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by those senior mendicants.’ You should remember it. This is the third great reference.
+Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines.1062 I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that senior mendicant.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that senior mendicant.’ You should remember it. This is the fourth great reference.
+These are the four great references.”1063
And while staying at the Ānanda shrine, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”
23. On Cunda the Smith
-When the Buddha had stayed in Bhoga City as long as he pleased, he addressed Ānanda, “Come, Ānanda, let’s go to Pāvā.”1065
-“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Pāvā,1066 where he stayed in Cunda the smith’s mango grove.1067
-Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.1068 Then Cunda said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.” The Buddha consented with silence.
+When the Buddha had stayed in Bhoga City as long as he pleased, he addressed Ānanda, “Come, Ānanda, let’s go to Pāvā.”1064
+“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Pāvā,1065 where he stayed in Cunda the smith’s mango grove.1066
+Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.1067 Then Cunda said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.” The Buddha consented with silence.
Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
-And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,1069 “Sir, it’s time. The meal is ready.”
-Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out and addressed Cunda, “Cunda, please serve me with the pork on the turn that you’ve prepared.1070 And serve the mendicant Saṅgha with the other foods.”
+And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,1068 “Sir, it’s time. The meal is ready.”
+Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out and addressed Cunda, “Cunda, please serve me with the pork on the turn that you’ve prepared.1069 And serve the mendicant Saṅgha with the other foods.”
“Yes, sir,” replied Cunda, and did as he was asked.
Then the Buddha addressed Cunda, “Cunda, any pork on the turn that’s left over, you should bury it in a pit. I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.”
“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.
-After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.1071 But he endured unbothered, with mindfulness and situational awareness. Then he addressed Ānanda, “Come, Ānanda, let’s go to Kusinārā.”
+After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.1070 But he endured unbothered, with mindfulness and situational awareness. Then he addressed Ānanda, “Come, Ānanda, let’s go to Kusinārā.”
“Yes, sir,” Ānanda replied.
-I’ve heard that after eating1072
the meal of Cunda the smith,
the wise one fell severely ill,
with pains, close to death.
+I’ve heard that after eating1071
the meal of Cunda the smith,
the wise one fell severely ill,
with pains, close to death.
A severe sickness struck the Teacher
who had eaten the pork on the turn.
While still purging the Buddha said:
“I’ll go to the citadel of Kusinārā.”
24. Bringing a Drink
-Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda, “Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”1073
+Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda, “Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”1072
“Yes, sir,” replied Ānanda, and did as he was asked. The Buddha sat on the seat spread out.
-When he was seated he said to Venerable Ānanda, “Please, Ānanda, fetch me some water. I am thirsty and will drink.”1074
-When he said this, Venerable Ānanda said to the Buddha, “Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakutthā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool his limbs.”1075
+When he was seated he said to Venerable Ānanda, “Please, Ānanda, fetch me some water. I am thirsty and will drink.”1073
+When he said this, Venerable Ānanda said to the Buddha, “Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakutthā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool his limbs.”1074
For a second time, the Buddha asked Ānanda for a drink, and for a second time Ānanda suggested going to the Kakutthā river.
And for a third time, the Buddha said to Ānanda, “Please, Ānanda, fetch me some water. I am thirsty and will drink.”
-“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.1076 Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.
+“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.1075 Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.
Then Ānanda thought, “Oh, how incredible, how amazing! The Realized One has such psychic power and might! For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.” Gathering a bowl of drinking water he went back to the Buddha, and said to him, “It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might! Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded. Drink the water, Blessed One! Drink the water, Holy One!” So the Buddha drank the water.
25. On Pukkusa the Malla
-Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā to Pāvā.1077 He saw the Buddha sitting at the root of a certain tree. He went up to him, bowed, sat down to one side, and said, “It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations.
-Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation. Then around five hundred carts passed by right next to Āḷāra Kālāma. Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him: ‘Sir, didn’t you see the five hundred carts pass by?’1078
+Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā to Pāvā.1076 He saw the Buddha sitting at the root of a certain tree. He went up to him, bowed, sat down to one side, and said, “It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations.
+Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation. Then around five hundred carts passed by right next to Āḷāra Kālāma. Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him: ‘Sir, didn’t you see the five hundred carts pass by?’1077
‘No, friend, I didn’t see them.’
‘But sir, didn’t you hear a sound?’
‘No, friend, I didn’t hear a sound.’
‘But sir, were you asleep?’
‘No, friend, I wasn’t asleep.’
‘But sir, were you conscious?’
-‘Yes, friend.’ ‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you? Why sir, even your outer robe is covered with dust!’1079
+‘Yes, friend.’ ‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you? Why sir, even your outer robe is covered with dust!’1078
‘Yes, friend.’
Then that person thought: ‘Oh, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’ And after declaring his lofty confidence in Āḷāra Kālāma, he left.”
“What do you think, Pukkusa? Which is harder and more challenging to do while conscious and awake: to neither see nor hear a sound as five hundred carts pass by right next to you? Or to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking?”
“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts? It’s far harder and more challenging to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking!”
-“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.1080 At that time it was raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen. Then a large crowd came from Ātumā to the place where that happened.
+“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.1079 At that time it was raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen. Then a large crowd came from Ātumā to the place where that happened.
Now at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut. Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them, ‘Why, friend, has this crowd gathered?’
‘Just now, sir, it was raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen. Then this crowd gathered here. But sir, where were you?’
‘I was right here, friend.’
@@ -4157,112 +4157,112 @@ 25. On Pukkusa the Malla
‘Yes, friend.’
Then that person thought: ‘Oh, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking.’ And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.”
When he said this, Pukkusa said to him, “Any confidence I had in Āḷāra Kālāma I sweep away as in a strong wind, or float away as down a swift stream. Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
-Then Pukkusa addressed a certain man, “Please, my man, fetch a pair of ready to wear garments the color of rose-gold.”1081
+Then Pukkusa addressed a certain man, “Please, my man, fetch a pair of ready to wear garments the color of rose-gold.”1080
“Yes, sir,” replied that man, and did as he was asked. Then Pukkusa brought the garments to the Buddha, “Sir, please accept this pair of ready to wear garments the color of rose-gold from me out of compassion.”
“Well then, Pukkusa, clothe me in one, and Ānanda in the other.”
“Yes, sir,” replied Pukkusa, and did so.
Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of rose-gold by the Buddha’s body. But when placed by the Buddha’s body they seemed to lose their shine. Then Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin. When this pair of ready to wear garments the color of rose-gold is placed by the Buddha’s body they seem to lose their lustre.”
-“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright. What two? The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with nothing left over.1082 These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.
+“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright. What two? The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with nothing left over.1081 These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment. Come, Ānanda, let’s go to the Kakutthā River.”
“Yes, sir,” Ānanda replied.
-A pair of garments the color of rose-gold1083
was presented by Pukkusa;
when the teacher was clothed with them,
his golden skin glowed bright.
+A pair of garments the color of rose-gold1082
was presented by Pukkusa;
when the teacher was clothed with them,
his golden skin glowed bright.
-Then the Buddha together with a large Saṅgha of mendicants went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, where he addressed Venerable Cundaka,1084 “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
+Then the Buddha together with a large Saṅgha of mendicants went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, where he addressed Venerable Cundaka,1083 “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
“Yes, sir,” replied Cundaka, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. But Cundaka sat down right there in front of the Buddha.
-Having gone to Kakutthā Creek,1085
whose water was transparent, sweet, and clear,
the Teacher, being tired, plunged in,
the Realized One, without compare in the world.
-And after bathing and drinking the Teacher emerged.
Before the group of mendicants, in the middle, the Buddha,
the Teacher who rolled forth the present dispensation,1086
the great seer went to the mango grove.
+Having gone to Kakutthā Creek,1084
whose water was transparent, sweet, and clear,
the Teacher, being tired, plunged in,
the Realized One, without compare in the world.
+And after bathing and drinking the Teacher emerged.
Before the group of mendicants, in the middle, the Buddha,
the Teacher who rolled forth the present dispensation,1085
the great seer went to the mango grove.
He addressed the mendicant named Cundaka:
“Spread out my folded robe so I can lie down.”
The evolved one urged Cunda,
who quickly spread the folded robe.
The Teacher lay down so tired,
while Cunda sat there before him.
Then the Buddha said to Venerable Ānanda:
-“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith: ‘It’s your loss, friend Cunda, it’s your misfortune, in that the Realized One became fully extinguished after eating his last almsmeal from you.’1087 You should dispel remorse in Cunda the smith like this: ‘You’re fortunate, friend Cunda, you’re so very fortunate, in that the Realized One became fully extinguished after eating his last almsmeal from you. I have heard and learned this in the presence of the Buddha.
-There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.1088 What two? The almsmeal after eating which a Realized One understands the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with nothing left over. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
-You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’1089 That’s how you should dispel remorse in Cunda the smith.”
+“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith: ‘It’s your loss, friend Cunda, it’s your misfortune, in that the Realized One became fully extinguished after eating his last almsmeal from you.’1086 You should dispel remorse in Cunda the smith like this: ‘You’re fortunate, friend Cunda, you’re so very fortunate, in that the Realized One became fully extinguished after eating his last almsmeal from you. I have heard and learned this in the presence of the Buddha.
+There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.1087 What two? The almsmeal after eating which a Realized One understands the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with nothing left over. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
+You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’1088 That’s how you should dispel remorse in Cunda the smith.”
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
-“A giver’s merit grows;1090
enmity doesn’t build up when you have self-control.
A skillful person gives up bad things—
with the end of greed, hate, and delusion, they’re extinguished.”
+“A giver’s merit grows;1089
enmity doesn’t build up when you have self-control.
A skillful person gives up bad things—
with the end of greed, hate, and delusion, they’re extinguished.”
The fourth recitation section.
26. The Pair of Sal Trees
-Then the Buddha said to Ānanda, “Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.”1091
+Then the Buddha said to Ānanda, “Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.”1090
“Yes, sir,” Ānanda replied. And that’s where they went. Then the Buddha addressed Ānanda, “Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.”
-“Yes, sir,” replied Ānanda, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.1092
-Now at that time the twin sal trees were in full blossom with flowers out of season.1093 They sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And heavenly music played in the sky in honor of the Realized One. And heavenly choirs sang in the sky in honor of the Realized One.
-Then the Buddha pointed out to Ānanda what was happening, adding: “That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed. Any monk or nun or male or female lay follower who practices in line with the teachings, practicing properly, living in line with the teachings—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor.1094 So Ānanda, you should train like this: ‘We shall practice in line with the teachings, practicing properly, living in line with the teaching.’”1095
+“Yes, sir,” replied Ānanda, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.1091
+Now at that time the twin sal trees were in full blossom with flowers out of season.1092 They sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And heavenly music played in the sky in honor of the Realized One. And heavenly choirs sang in the sky in honor of the Realized One.
+Then the Buddha pointed out to Ānanda what was happening, adding: “That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed. Any monk or nun or male or female lay follower who practices in line with the teachings, practicing properly, living in line with the teachings—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor.1093 So Ānanda, you should train like this: ‘We shall practice in line with the teachings, practicing properly, living in line with the teaching.’”1094
27. The Monk Upavāna
-Now at that time Venerable Upavāna was standing in front of the Buddha fanning him.1096 Then the Buddha made him move, “Move over, mendicant, don’t stand in front of me.”
-Ānanda thought, “This Venerable Upavāna has been the Buddha’s attendant for a long time, close to him, living in his presence.1097 Yet in his final hour the Buddha makes him move, saying: ‘Move over, mendicant, don’t stand in front of me.’ What is the cause, what is the reason for this?”
+Now at that time Venerable Upavāna was standing in front of the Buddha fanning him.1095 Then the Buddha made him move, “Move over, mendicant, don’t stand in front of me.”
+Ānanda thought, “This Venerable Upavāna has been the Buddha’s attendant for a long time, close to him, living in his presence.1096 Yet in his final hour the Buddha makes him move, saying: ‘Move over, mendicant, don’t stand in front of me.’ What is the cause, what is the reason for this?”
Then Ānanda said to the Buddha, “This Venerable Upavāna has been the Buddha’s attendant for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying: ‘Move over, mendicant, don’t stand in front of me.’ What is the cause, sir, what is the reason for this?”
-“Most of the deities from ten solar systems have gathered to see the Realized One. For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.1098 The deities are complaining: ‘We’ve come such a long way to see the Realized One! Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas. This very day, in the last watch of the night, the Realized One will become fully extinguished. And this illustrious mendicant is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”
+“Most of the deities from ten solar systems have gathered to see the Realized One. For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.1097 The deities are complaining: ‘We’ve come such a long way to see the Realized One! Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas. This very day, in the last watch of the night, the Realized One will become fully extinguished. And this illustrious mendicant is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”
“But sir, what kind of deities are you thinking of?”
-“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:1099 ‘Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the Eye of the World will vanish!’1100
-But the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are impermanent. How could it possibly be otherwise?’”1101
+“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:1098 ‘Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the Eye of the World will vanish!’1099
+But the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are impermanent. How could it possibly be otherwise?’”1100
28. The Four Inspiring Places
-“Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One.1102 We got to see the esteemed mendicants, and to pay homage to them.1103 But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.”
-“Ānanda, a faithful gentleman should go to see these four inspiring places.1104 What four? Thinking: ‘Here the Realized One was born!’—that is an inspiring place.1105 Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.1106 Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.1107 Thinking: ‘Here the Realized One became fully extinguished in the element of extinguishment with nothing left over!’—that is an inspiring place. These are the four inspiring places that a faithful gentleman should go to see.
+“Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One.1101 We got to see the esteemed mendicants, and to pay homage to them.1102 But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.”
+“Ānanda, a faithful gentleman should go to see these four inspiring places.1103 What four? Thinking: ‘Here the Realized One was born!’—that is an inspiring place.1104 Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.1105 Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.1106 Thinking: ‘Here the Realized One became fully extinguished in the element of extinguishment with nothing left over!’—that is an inspiring place. These are the four inspiring places that a faithful gentleman should go to see.
Faithful monks, nuns, laymen, and laywomen will come, and think: ‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One became fully extinguished in the element of extinguishment with nothing left over!’ Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”
29. Ānanda’s Questions
-“Sir, how do we proceed when it comes to females?”1108
-“Without looking, Ānanda.”1109
-“But when looking, how to proceed?”1110
-“Without chatting, Ānanda.”1111
-“But when chatting, how to proceed?”1112
-“Be mindful, Ānanda.”1113
-“Sir, how do we proceed when it comes to the Realized One’s corpse?”1114
-“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.1115 Please, Ānanda, you must all strive and practice for your own goal! Meditate diligent, keen, and resolute for your own goal!1116 There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”
+“Sir, how do we proceed when it comes to females?”1107
+“Without looking, Ānanda.”1108
+“But when looking, how to proceed?”1109
+“Without chatting, Ānanda.”1110
+“But when chatting, how to proceed?”1111
+“Be mindful, Ānanda.”1112
+“Sir, how do we proceed when it comes to the Realized One’s corpse?”1113
+“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.1114 Please, Ānanda, you must all strive and practice for your own goal! Meditate diligent, keen, and resolute for your own goal!1115 There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”
“But sir, how to proceed when it comes to the Realized One’s corpse?”
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“But how do they proceed with a wheel-turning monarch’s corpse?”
-“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse.1117 They build a monument for the wheel-turning monarch at the crossroads. That’s how they proceed with a wheel-turning monarch’s corpse. Proceed in the same way with the Realized One’s corpse. A monument for the Realized One is to be built at the crossroads. When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.
+“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse.1116 They build a monument for the wheel-turning monarch at the crossroads. That’s how they proceed with a wheel-turning monarch’s corpse. Proceed in the same way with the Realized One’s corpse. A monument for the Realized One is to be built at the crossroads. When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.
30. Persons Worthy of Monument
Ānanda, these four are worthy of a monument. What four? A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch.
And for what reason is a Realized One worthy of a monument? So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’ And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a Realized One is worthy of a monument.
-And for what reason is an independent Buddha worthy of a monument?1118 So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that independent Buddha!’ And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that an independent Buddha is worthy of a monument.
-And for what reason is a Realized One’s disciple worthy of a monument?1119 So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’ And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a Realized One’s disciple is worthy of a monument.
-And for what reason is a wheel-turning monarch worthy of a monument? So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and principled king!’1120 And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a wheel-turning monarch is worthy of a monument.
+And for what reason is an independent Buddha worthy of a monument?1117 So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that independent Buddha!’ And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that an independent Buddha is worthy of a monument.
+And for what reason is a Realized One’s disciple worthy of a monument?1118 So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’ And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a Realized One’s disciple is worthy of a monument.
+And for what reason is a wheel-turning monarch worthy of a monument? So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and principled king!’1119 And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a wheel-turning monarch is worthy of a monument.
These four are worthy of a monument.”
31. Ānanda’s Incredible Qualities
-Then Venerable Ānanda entered a building, and stood there leaning against the door-jamb and crying,1121 “Oh! I’m still only a trainee with work left to do; and my Teacher is about to become fully extinguished, he who is so kind to me!”1122
+Then Venerable Ānanda entered a building, and stood there leaning against the door-jamb and crying,1120 “Oh! I’m still only a trainee with work left to do; and my Teacher is about to become fully extinguished, he who is so kind to me!”1121
Then the Buddha said to the mendicants, “Mendicants, where is Ānanda?”
“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying: ‘Oh! I’m still only a trainee with work left to do; and my Teacher is about to become fully extinguished, he who is so kind to me!’”
So the Buddha addressed one of the monks, “Please, monk, in my name tell Ānanda that the teacher summons him.”
“Yes, sir,” that monk replied. He went to Ānanda and said to him, “Reverend Ānanda, the teacher summons you.”
“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
-“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that1123 we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body? For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless.1124 You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”1125
+“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that1122 we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body? For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless.1123 You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”1124
Then the Buddha said to the mendicants:
-“The Buddhas of the past or the future have attendants who are no better than Ānanda is for me.1126 Ānanda is astute, he is intelligent. He knows the time for monks, nuns, laymen, laywomen, king’s ministers, monastics of other religions and their disciples to visit the Realized One.1127
-There are these four incredible and amazing things about Ānanda.1128 What four? If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. These are the four incredible and amazing things about Ānanda.
-There are these four incredible and amazing things about a wheel-turning monarch.1129 What four? If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. If an assembly of brahmins … householders … or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.
+“The Buddhas of the past or the future have attendants who are no better than Ānanda is for me.1125 Ānanda is astute, he is intelligent. He knows the time for monks, nuns, laymen, laywomen, king’s ministers, monastics of other religions and their disciples to visit the Realized One.1126
+There are these four incredible and amazing things about Ānanda.1127 What four? If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. These are the four incredible and amazing things about Ānanda.
+There are these four incredible and amazing things about a wheel-turning monarch.1128 What four? If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. If an assembly of brahmins … householders … or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.
In the same way, there are those four incredible and amazing things about Ānanda.”
32. Teaching the Discourse on Mahāsudassana
When he said this, Venerable Ānanda said to the Buddha:
-“Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. There are other great cities such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi.1130 Let the Buddha become fully extinguished there. There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized One’s corpse.”
+“Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. There are other great cities such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi.1129 Let the Buddha become fully extinguished there. There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized One’s corpse.”
“Don’t say that Ānanda! Don’t say that this is a little hamlet, a jungle hamlet, a branch hamlet.
-Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.1131 His capital was this Kusinārā, which at the time was named Kusāvatī.1132 It stretched for twelve leagues from east to west, and seven leagues from north to south.1133 The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food. It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.1134 Kusāvatī was never free of ten sounds by day or night, namely: the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.
-Go, Ānanda, into Kusinārā and inform the Mallas: ‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished.1135 Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas! Don’t regret it later, thinking: ‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”
-“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.1136
+Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.1130 His capital was this Kusinārā, which at the time was named Kusāvatī.1131 It stretched for twelve leagues from east to west, and seven leagues from north to south.1132 The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food. It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.1133 Kusāvatī was never free of ten sounds by day or night, namely: the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.
+Go, Ānanda, into Kusinārā and inform the Mallas: ‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished.1134 Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas! Don’t regret it later, thinking: ‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”
+“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.1135
33. The Mallas Pay Homage
-Now at that time the Mallas of Kusinārā were sitting together at the town hall on some business.1137 Ānanda went up to them, and announced: “This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished. Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas! Don’t regret it later, thinking: ‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”
+Now at that time the Mallas of Kusinārā were sitting together at the town hall on some business.1136 Ānanda went up to them, and announced: “This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished. Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas! Don’t regret it later, thinking: ‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, “Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the Eye of the World will vanish!”
Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda.
Then Ānanda thought, “If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light. I’d better separate them family by family and then have them pay homage, saying: ‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.’” And so that’s what he did. So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.
34. On Subhadda the Wanderer
-Now at that time a wanderer named Subhadda was residing near Kusinārā.1138 He heard that on that very day, in the last watch of the night, the ascetic Gotama would become fully extinguished. He thought: “I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’ And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
+Now at that time a wanderer named Subhadda was residing near Kusinārā.1137 He heard that on that very day, in the last watch of the night, the ascetic Gotama would become fully extinguished. He thought: “I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’ And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him, “Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’ And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty. Master Ānanda, please let me see the ascetic Gotama.”
When he had spoken, Ānanda said, “Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”
For a second time, and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.
The Buddha heard that discussion between Ānanda and Subhadda. He said to Ānanda, “Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One. For whatever he asks me, he will only be looking to understand, not to trouble me. And he will quickly understand any answer I give to his question.”
So Ānanda said to the wanderer Subhadda, “Go, Reverend Subhadda, the Buddha is making time for you.”
Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
-“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, deemed holy by many people. Namely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. According to their own claims, did all of them have direct knowledge, or none of them, or only some?”1139
-“Enough, Subhadda, let that be.1140 I shall teach you the Dhamma. Listen and apply your mind well, I will speak.”
+“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, deemed holy by many people. Namely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. According to their own claims, did all of them have direct knowledge, or none of them, or only some?”1138
+“Enough, Subhadda, let that be.1139 I shall teach you the Dhamma. Listen and apply your mind well, I will speak.”
“Yes, sir,” Subhadda replied. The Buddha said this:
-“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.1141 In whatever teaching and training the noble eightfold path is found, there is an ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.1142 In this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.
-Were these mendicants to practice well, the world would not be empty of perfected ones.1143
+“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.1140 In whatever teaching and training the noble eightfold path is found, there is an ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.1141 In this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.
+Were these mendicants to practice well, the world would not be empty of perfected ones.1142
-I was twenty-nine years of age, Subaddha,1144
when I went forth to discover what is skillful.1145
It’s been over fifty years
since I went forth.
Teacher of the references for the systematic teaching:1146
outside of here there is no ascetic,
+I was twenty-nine years of age, Subaddha,1143
when I went forth to discover what is skillful.1144
It’s been over fifty years
since I went forth.
Teacher of the references for the systematic teaching:1145
outside of here there is no ascetic,
no second ascetic, no third ascetic, and no fourth ascetic. Other sects are empty of ascetics. Were these mendicants to practice well, the world would not be empty of perfected ones.”
When he had spoken, Subhadda said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
@@ -4271,16 +4271,16 @@ 34. On Subhadda the Wanderer
Then the Buddha said to Ānanda, “Well then, Ānanda, give Subhadda the going forth.”
“Yes, sir,” Ānanda replied.
Then Subhadda said to Ānanda, “You’re so fortunate, Reverand Ānanda, so very fortunate, to be anointed here in the Teacher’s presence as his pupil!” And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
-He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Subhadda became one of the perfected. He was the last personal disciple of the Buddha.1147
+He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Subhadda became one of the perfected. He was the last personal disciple of the Buddha.1146
The fifth recitation section.
35. The Buddha’s Last Words
Then the Buddha addressed Venerable Ānanda:
-“Now, Ānanda, some of you might think: ‘The teacher’s dispensation has passed. Now we have no Teacher.’ But you should not see it like this. The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.1148
-After my passing, mendicants ought not address each other as ‘reverend’, as they do today.1149 A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying ‘reverend’. A more junior mendicant ought to address a more senior mendicant using ‘sir’ or ‘venerable’.1150
-If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.1151
-After my passing, give the divine punishment to the mendicant Channa.”1152
+“Now, Ānanda, some of you might think: ‘The teacher’s dispensation has passed. Now we have no Teacher.’ But you should not see it like this. The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.1147
+After my passing, mendicants ought not address each other as ‘reverend’, as they do today.1148 A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying ‘reverend’. A more junior mendicant ought to address a more senior mendicant using ‘sir’ or ‘venerable’.1149
+If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.1150
+After my passing, give the divine punishment to the mendicant Channa.”1151
“But sir, what is the divine punishment?”
-“Channa may say what he likes, but the mendicants should not correct, advise, or instruct him.”1153
+“Channa may say what he likes, but the mendicants should not correct, advise, or instruct him.”1152
Then the Buddha said to the mendicants, “Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
When this was said, the mendicants kept silent.
For a second time, and a third time the Buddha addressed the mendicants: “Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
@@ -4290,50 +4290,50 @@ 35. The Buddha’s Last Words
Then Venerable Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing! I am quite confident that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”
“Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’”
-These were the Realized One’s last words.1154
+These were the Realized One’s last words.1153
36. The Full Extinguishment
-Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.1155
-Then Venerable Ānanda said to Venerable Anuruddha, “Honorable Anuruddha, has the Buddha become fully extinguished?”1156
+Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.1154
+Then Venerable Ānanda said to Venerable Anuruddha, “Honorable Anuruddha, has the Buddha become fully extinguished?”1155
“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”
Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.
When the Buddha became fully extinguished, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. When the Buddha became fully extinguished, Brahmā Sahampati recited this verse:
-“All creatures in this world1157
must lay down this bag of bones.1158
For even a Teacher such as this,
unrivaled in the world,
the Realized One, attained to power,
the Buddha became fully extinguished.”
+“All creatures in this world1156
must lay down this bag of bones.1157
For even a Teacher such as this,
unrivaled in the world,
the Realized One, attained to power,
the Buddha became fully extinguished.”
When the Buddha became fully extinguished, Sakka, lord of gods, recited this verse:
-“Oh! Conditions are impermanent,1159
their nature is to rise and fall;
having arisen, they cease;
their stilling is true bliss.”
+“Oh! Conditions are impermanent,1158
their nature is to rise and fall;
having arisen, they cease;
their stilling is true bliss.”
When the Buddha became fully extinguished, Venerable Anuruddha recited this verse:
-“There was no more breathing1160
for the poised one of steady heart.
Imperturbable, committed to peace,
the sage has done his time.
+“There was no more breathing1159
for the poised one of steady heart.
Imperturbable, committed to peace,
the sage has done his time.
He put up with painful feelings
without flinching.
The liberation of his heart
was like the extinguishing of a lamp.”
When the Buddha became fully extinguished, Venerable Ānanda recited this verse:
-“Then there was terror!1161
Then they had goosebumps!
When the Buddha, endowed with all fine qualities,
became fully extinguished.”
+“Then there was terror!1160
Then they had goosebumps!
When the Buddha, endowed with all fine qualities,
became fully extinguished.”
-When the Buddha became fully extinguished, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!”1162 But the mendicants who were free of desire endured, mindful and aware, thinking, “Conditions are impermanent. How could it possibly be otherwise?”
+When the Buddha became fully extinguished, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!”1161 But the mendicants who were free of desire endured, mindful and aware, thinking, “Conditions are impermanent. How could it possibly be otherwise?”
Then Anuruddha addressed the mendicants: “Enough, reverends, do not grieve or lament. Did the Buddha not prepare us for this when he explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? The deities are complaining.”
“But sir, what kind of deities are you thinking of?”
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: ‘Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!’ But the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are impermanent. How could it possibly be otherwise?’”
Ānanda and Anuruddha spent the rest of the night talking about Dhamma.
Then Anuruddha said to Ānanda, “Go, Ānanda, into Kusinārā and inform the Mallas: ‘Vāseṭṭhas, the Buddha has become fully extinguished. Please come at your convenience.’”
“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
-Now at that time the Mallas of Kusinārā were sitting together at the town hall still on the same business.1163 Ānanda went up to them, and announced, “Vāseṭṭhas, the Buddha has become fully extinguished. Please come at your convenience.”
+Now at that time the Mallas of Kusinārā were sitting together at the town hall still on the same business.1162 Ānanda went up to them, and announced, “Vāseṭṭhas, the Buddha has become fully extinguished. Please come at your convenience.”
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!”
37. The Rites of Venerating the Buddha’s Corpse
Then the Mallas ordered their men, “So then, my men, collect fragrances and garlands, and all the musical instruments in Kusinārā.”
-Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.1164
-Then they thought, “It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.” But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.1165
+Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.1163
+Then they thought, “It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.” But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.1164
Then on the seventh day they thought, “Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.”
-Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,1166 “We shall lift the Buddha’s corpse.” But they were unable to do so.
+Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,1165 “We shall lift the Buddha’s corpse.” But they were unable to do so.
The Mallas said to Anuruddha, “What is the cause, Honorable Anuruddha, what is the reason why these eight Mallian chiefs are unable to lift the Buddha’s corpse?”
“Vāseṭṭhas, you have one plan, but the deities have a different one.”
“But sir, what is the deities’ plan?”
-“You plan to carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town. The deities plan to carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.”1167
+“You plan to carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town. The deities plan to carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.”1166
“Sir, let it be as the deities plan.”
-Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps.1168 Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation.
+Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps.1167 Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation.
Then the Mallas said to Anuruddha, “Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?”
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“But how do they proceed with a wheel-turning monarch’s corpse?”
@@ -4341,10 +4341,10 @@ 37. The Rites of Venerating the Buddha’s Corpse
Then the Mallas ordered their men, “So then, my men, collect uncarded cotton.”
So the Mallas wrapped the Buddha’s corpse, and placed it in an iron case filled with oil. Then, having built a funeral pyre out of all kinds of fragrant substances, they lifted the corpse on to the pyre.
38. Mahākassapa’s Arrival
-Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.1169 Then he left the road and sat at the root of a tree.
-Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā.1170 Mahākassapa saw him coming off in the distance and said to him, “Reverend, might you know about our Teacher?”
+Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.1168 Then he left the road and sat at the root of a tree.
+Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā.1169 Mahākassapa saw him coming off in the distance and said to him, “Reverend, might you know about our Teacher?”
“Yes, reverend. Seven days ago the ascetic Gotama became fully extinguished. From there I picked up this Flame Tree flower.” Some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!” But the mendicants who were free of desire endured, mindful and aware, thinking, “Conditions are impermanent. How could it possibly be otherwise?”
-Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly. He said to those mendicants, “Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are oppressed:1171 ‘This is allowable for you; this is not allowable for you.’ Well, now we shall do what we want and not do what we don’t want.”
+Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly. He said to those mendicants, “Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are oppressed:1170 ‘This is allowable for you; this is not allowable for you.’ Well, now we shall do what we want and not do what we don’t want.”
Then Venerable Mahākassapa addressed the mendicants, “Enough, reverends, do not grieve or lament. Did the Buddha not prepare us for this when he explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?”
Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, “We shall light the Buddha’s funeral pyre.” But they were unable to do so.
The Mallas said to Anuruddha, “What is the cause, Venerable Anuruddha, what is the reason why these four Mallian chiefs are unable to light the Buddha’s funeral pyre?”
@@ -4353,66 +4353,66 @@ 38. Mahākassapa’s Arrival
“The deities’ plan is this: Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants. The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.”
“Sir, let it be as the deities plan.”
Then Venerable Mahākassapa arrived at the Mallian shrine named Coronation at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head at the Buddha’s feet. And the five hundred mendicants did likewise. And when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into flames all by itself.
-And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained.1172 It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost. But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky,1173 by water dripping from the sal trees, and by the Mallas’ fragrant water.
+And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained.1171 It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost. But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky,1172 by water dripping from the sal trees, and by the Mallas’ fragrant water.
Then the Mallas made a cage of spears for the Buddha’s relics in the town hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances.
39. Distributing the Relics
-King Ajātasattu of Magadha, son of the princess of Videha, heard1174 that the Buddha had become fully extinguished at Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”1175
+King Ajātasattu of Magadha, son of the princess of Videha, heard1173 that the Buddha had become fully extinguished at Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”1174
The Licchavis of Vesālī also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The Sakyans of Kapilavatthu also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
-The Bulis of Allakappa also heard1176 that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
-The Koḷiyans of Rāmagāma also heard1177 that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
-The brahmin of Veṭhadīpa also heard1178 that the Buddha had become fully extinguished at Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
+The Bulis of Allakappa also heard1175 that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
+The Koḷiyans of Rāmagāma also heard1176 that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
+The brahmin of Veṭhadīpa also heard1177 that the Buddha had become fully extinguished at Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
The Mallas of Pāvā also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
-When they had spoken, the Mallas of Kusinārā said to those various groups: “The Buddha became fully extinguished in our village district. We will not give away a share of his relics.”1179
-Then Doṇa the brahmin said to those various groups:1180
+When they had spoken, the Mallas of Kusinārā said to those various groups: “The Buddha became fully extinguished in our village district. We will not give away a share of his relics.”1178
+Then Doṇa the brahmin said to those various groups:1179
-“Hear, sirs, a single word from me.
Our Buddha’s teaching was acceptance.
It would not be good to fight over1181
a share of the supreme person’s relics.
-Let us make eight portions, good sirs,
rejoicing in unity and harmony.
Let there be monuments far and wide,1182
so many folk may gain faith in the Clear-eyed One!”
+“Hear, sirs, a single word from me.
Our Buddha’s teaching was acceptance.
It would not be good to fight over1180
a share of the supreme person’s relics.
+Let us make eight portions, good sirs,
rejoicing in unity and harmony.
Let there be monuments far and wide,1181
so many folk may gain faith in the Clear-eyed One!”
“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”
“Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them, “Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.” So they gave Doṇa the urn.
-The Moriyas of Pippalivana heard1183 that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
+The Moriyas of Pippalivana heard1182 that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“There is no portion of the Buddha’s relics left, they have already been portioned out. Here, take the embers.” So they took the embers.
40. Venerating the Relics
-Then King Ajātasattu of Magadha,1184 the Licchavis of Vesālī, the Sakyans of Kapilavatthu, the Bulis of Allakappa, the Koḷiyans of Rāmagāma, the brahmin of Veṭhadīpa, the Mallas of Pāvā, the Mallas of Kusinārā, the brahmin Doṇa, and the Moriyas of Pippalivana built monuments for them and conducted memorial services. Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers. That is how it was in the old days.1185
+Then King Ajātasattu of Magadha,1183 the Licchavis of Vesālī, the Sakyans of Kapilavatthu, the Bulis of Allakappa, the Koḷiyans of Rāmagāma, the brahmin of Veṭhadīpa, the Mallas of Pāvā, the Mallas of Kusinārā, the brahmin Doṇa, and the Moriyas of Pippalivana built monuments for them and conducted memorial services. Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers. That is how it was in the old days.1184
-There were eight shares of the Clear-eyed One’s relics.1186
Seven were worshipped throughout India.
But one share of the most excellent of men
was worshipped in Rāmagāma by a dragon king.
+There were eight shares of the Clear-eyed One’s relics.1185
Seven were worshipped throughout India.
But one share of the most excellent of men
was worshipped in Rāmagāma by a dragon king.
One tooth is venerated by the gods of the Three and Thirty,
and one is worshipped in the city of Gandhāra;
another one in the realm of the Kaliṅga King,
and one is worshipped by a dragon king.
-Through their glory this rich earth
is adorned with the best of offerings.1187
Thus the Clear-eyed One’s corpse
is well honored by the honorable.
+Through their glory this rich earth
is adorned with the best of offerings.1186
Thus the Clear-eyed One’s corpse
is well honored by the honorable.
It’s venerated by lords of gods, dragons, and spirits;
and likewise venerated by the finest lords of men.
Honor it with joined palms when you get the chance,
for a Buddha is rare even in a hundred eons.
Altogether forty even teeth,
and the body hair and head hair,
were carried off individually by gods
across the universe.
DN 17King Mahāsudassana Mahāsudassanasutta
-So I have heard. At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final extinguishment.1188
+So I have heard. At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final extinguishment.1187
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. There are other great cities such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi. Let the Buddha become fully extinguished there. There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized One’s corpse.”
“Don’t say that, Ānanda! Don’t say that this is a little hamlet, a jungle hamlet, a branch hamlet.
1. The Capital City of Kusāvatī
Once upon a time there was a king named Mahāsudassana whose dominion extended to all four sides, and who achieved stability in the country. His capital was this Kusinārā, which at the time was named Kusāvatī. It stretched for twelve leagues from east to west, and seven leagues from north to south. The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food. It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.
Kusāvatī was never free of ten sounds by day or night, namely: the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry, ‘Eat, drink, be merry!’ as the tenth.
-Kusāvatī was encircled by seven ramparts:1189 one made of gold, one made of silver, one made of beryl, one made of crystal, one made of ruby, one made of emerald, and one made of all precious things.
-It had four gates, made of gold, silver, beryl, and crystal. At each gate there were seven pillars, three fathoms deep and four fathoms high,1190 made of gold, silver, beryl, crystal, ruby, emerald, and all precious things.
-It was surrounded by seven rows of palm trees, made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. The golden palms had trunks of gold, and leaves and fruits of silver. The silver palms had trunks of silver, and leaves and fruits of gold. The beryl palms had trunks of beryl, and leaves and fruits of crystal. The crystal palms had trunks of crystal, and leaves and fruits of beryl. The ruby palms had trunks of ruby, and leaves and fruits of emerald. The emerald palms had trunks of emerald, and leaves and fruits of ruby. The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. And any addicts, carousers, or drunkards in Kusāvatī at that time were entertained by that sound.1191
+Kusāvatī was encircled by seven ramparts:1188 one made of gold, one made of silver, one made of beryl, one made of crystal, one made of ruby, one made of emerald, and one made of all precious things.
+It had four gates, made of gold, silver, beryl, and crystal. At each gate there were seven pillars, three fathoms deep and four fathoms high,1189 made of gold, silver, beryl, crystal, ruby, emerald, and all precious things.
+It was surrounded by seven rows of palm trees, made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. The golden palms had trunks of gold, and leaves and fruits of silver. The silver palms had trunks of silver, and leaves and fruits of gold. The beryl palms had trunks of beryl, and leaves and fruits of crystal. The crystal palms had trunks of crystal, and leaves and fruits of beryl. The ruby palms had trunks of ruby, and leaves and fruits of emerald. The emerald palms had trunks of emerald, and leaves and fruits of ruby. The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. And any addicts, carousers, or drunkards in Kusāvatī at that time were entertained by that sound.1190
2. The Seven Treasures
2.1. The Wheel-Treasure
King Mahāsudassana possessed seven treasures and four blessings. What seven?
-On a fifteenth day sabbath, King Mahāsudassana had bathed his head and gone upstairs in the royal longhouse to observe the sabbath.1192 And the heavenly wheel-treasure appeared to him, with a thousand spokes, with rim and hub, complete in every detail.1193 Seeing this, the king thought, ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. Am I then a wheel-turning monarch?’
-Then King Mahāsudassana, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying:1194 ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’
-Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army.1195
+On a fifteenth day sabbath, King Mahāsudassana had bathed his head and gone upstairs in the royal longhouse to observe the sabbath.1191 And the heavenly wheel-treasure appeared to him, with a thousand spokes, with rim and hub, complete in every detail.1192 Seeing this, the king thought, ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. Am I then a wheel-turning monarch?’
+Then King Mahāsudassana, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying:1193 ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’
+Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army.1194
And any opposing rulers of the eastern quarter came to him and said, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
-The king said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’1196 And so the opposing rulers of the eastern quarter became his vassals.
-Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. …1197
+The king said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’1195 And so the opposing rulers of the eastern quarter became his vassals.
+Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. …1196
Having plunged into the southern ocean and emerged again, it rolled towards the west. …
Having plunged into the western ocean and emerged again, it rolled towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army.
And any opposing rulers of the northern quarter came to him and said, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
-The king said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’ And so the opposing rulers of the northern quarter became his vassals.1198
-And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital. There it stood still by the gate to the royal compound at the High Court as if fixed to an axle, illuminating the royal compound.1199 Such is the wheel-treasure that appeared to King Mahāsudassana.
+The king said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’ And so the opposing rulers of the northern quarter became his vassals.1197
+And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital. There it stood still by the gate to the royal compound at the High Court as if fixed to an axle, illuminating the royal compound.1198 Such is the wheel-treasure that appeared to King Mahāsudassana.
2.2. The Elephant-Treasure
-Next, the elephant-treasure appeared to King Mahāsudassana. It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath.1200 Seeing him, the king was impressed, ‘This would truly be a fine elephant vehicle, if he would submit to taming.’ Then the elephant-treasure submitted to taming, as if he was a fine thoroughbred elephant that had been tamed for a long time.
+Next, the elephant-treasure appeared to King Mahāsudassana. It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath.1199 Seeing him, the king was impressed, ‘This would truly be a fine elephant vehicle, if he would submit to taming.’ Then the elephant-treasure submitted to taming, as if he was a fine thoroughbred elephant that had been tamed for a long time.
Once it so happened that King Mahāsudassana, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Such is the elephant-treasure that appeared to King Mahāsudassana.
2.3. The Horse-Treasure
-Next, the horse-treasure appeared to King Mahāsudassana. It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud.1201 Seeing him, the king was impressed, ‘This would truly be a fine horse vehicle, if he would submit to taming.’ Then the horse-treasure submitted to taming, as if he was a fine thoroughbred horse that had been tamed for a long time.
+Next, the horse-treasure appeared to King Mahāsudassana. It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud.1200 Seeing him, the king was impressed, ‘This would truly be a fine horse vehicle, if he would submit to taming.’ Then the horse-treasure submitted to taming, as if he was a fine thoroughbred horse that had been tamed for a long time.
Once it so happened that King Mahāsudassana, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Such is the horse-treasure that appeared to King Mahāsudassana.
2.4. The Jewel-Treasure
Next, the jewel-treasure appeared to King Mahāsudassana. It was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And the radiance of that jewel spread all-round for a league.
@@ -4447,19 +4447,19 @@ 4. Lotus Ponds in the Palace of Principle
And four flights of stairs of four colors descended into each lotus pond, made of gold, silver, beryl, and crystal. The golden stairs had posts of gold, and banisters and finials of silver. The silver stairs had posts of silver, and banisters and finials of gold. The beryl stairs had posts of beryl, and banisters and finials of crystal. The crystal stairs had posts of crystal, and banisters and finials of beryl. Those lotus ponds were surrounded by two balustrades, made of gold and silver. The golden balustrades had posts of gold, and banisters and finials of silver. The silver balustrades had posts of silver, and banisters and finials of gold.
Then King Mahāsudassana thought, ‘Why don’t I plant flowers in the lotus ponds such as blue water lilies, and lotuses of pink, yellow, and white, blooming all year round, and accessible to the public?’ So that’s what he did.
Then King Mahāsudassana thought, ‘Why don’t I appoint bath attendants to help bathe the people who come to bathe in the lotus ponds?’ So that’s what he did.
-Then King Mahāsudassana thought, ‘Why don’t I set up charities on the banks of the lotus ponds, so that those in need of food, drink, clothes, vehicles, beds, women, gold, or silver can get what they need?’1202 So that’s what he did.
-Then the brahmins and householders came to the king bringing abundant wealth and said,1203 ‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’
+Then King Mahāsudassana thought, ‘Why don’t I set up charities on the banks of the lotus ponds, so that those in need of food, drink, clothes, vehicles, beds, women, gold, or silver can get what they need?’1201 So that’s what he did.
+Then the brahmins and householders came to the king bringing abundant wealth and said,1202 ‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’
‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’
When the king turned them down, they withdrew to one side to think up a plan, ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes. Why don’t we build a home for King Mahāsudassana?’
They went up to the king and said, ‘We shall have a home built for you, sire!’ King Mahāsudassana consented with silence.
-And then Sakka, lord of gods, knowing what the king was thinking, addressed the god Vissakamma, ‘Come, dear Vissakamma, build a palace named Principle as a home for King Mahāsudassana.’1204
+And then Sakka, lord of gods, knowing what the king was thinking, addressed the god Vissakamma, ‘Come, dear Vissakamma, build a palace named Principle as a home for King Mahāsudassana.’1203
‘Yes, lord,’ replied Vissakamma. Then, as easily as a strong person would extend or contract their arm, he vanished from the gods of the Thirty-Three and appeared in front of King Mahāsudassana.
Vissakamma said to the king, ‘I shall build a palace named Principle as a home for you, sire.’ King Mahāsudassana consented with silence.
And so that’s what Vissakamma did.
The Palace of Principle stretched for a league from east to west, and half a league from north to south. It was lined with tiles of four colors, three fathoms high, made of gold, silver, beryl, and crystal.
It had 84,000 pillars of four colors, made of gold, silver, beryl, and crystal. It was covered with panels of four colors, made of gold, silver, beryl, and crystal.
It had twenty-four staircases of four colors, made of gold, silver, beryl, and crystal. The golden stairs had posts of gold, and banisters and finials of silver. The silver stairs had posts of silver, and banisters and finials of gold. The beryl stairs had posts of beryl, and banisters and finials of crystal. The crystal stairs had posts of crystal, and banisters and finials of beryl.
-It had 84,000 chambers of four colors,1205 made of gold, silver, beryl, and crystal. In each chamber a couch was spread: in the golden chamber a couch of silver; in the silver chamber a couch of gold; in the beryl chamber a couch of ivory; in the crystal chamber a couch of hardwood. At the door of the golden chamber stood a palm tree of silver, with trunk of silver, and leaves and fruits of gold. At the door of the silver chamber stood a palm tree of gold, with trunk of gold, and leaves and fruits of silver. At the door of the beryl chamber stood a palm tree of crystal, with trunk of crystal, and leaves and fruits of beryl. At the door of the crystal chamber stood a palm tree of beryl, with trunk of beryl, and leaves and fruits of crystal.
+It had 84,000 chambers of four colors,1204 made of gold, silver, beryl, and crystal. In each chamber a couch was spread: in the golden chamber a couch of silver; in the silver chamber a couch of gold; in the beryl chamber a couch of ivory; in the crystal chamber a couch of hardwood. At the door of the golden chamber stood a palm tree of silver, with trunk of silver, and leaves and fruits of gold. At the door of the silver chamber stood a palm tree of gold, with trunk of gold, and leaves and fruits of silver. At the door of the beryl chamber stood a palm tree of crystal, with trunk of crystal, and leaves and fruits of beryl. At the door of the crystal chamber stood a palm tree of beryl, with trunk of beryl, and leaves and fruits of crystal.
Then King Mahāsudassana thought, ‘Why don’t I build a grove of golden palm trees at the door to the great foyer, where I can sit for the day?’ So that’s what he did.
The Palace of Principle was surrounded by two balustrades, made of gold and silver. The golden balustrades had posts of gold, and banisters and finials of silver. The silver balustrades had posts of silver, and banisters and finials of gold.
The Palace of Principle was surrounded by two nets of bells, made of gold and silver. The golden net had bells of silver, and the silver net had bells of gold. When those nets of bells were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. And any addicts, carousers, or drunkards in Kusāvatī at that time were entertained by that sound. When it was finished, the palace was hard to look at, dazzling to the eyes, like the sun rising in a clear and cloudless sky in the last month of the rainy season.
@@ -4471,35 +4471,35 @@ 4. Lotus Ponds in the Palace of Principle
The first recitation section.
5. Attaining Absorption
Then King Mahāsudassana thought, ‘Of what deed of mine is this the fruit and result, that I am now so mighty and powerful?’
-Then King Mahāsudassana thought, ‘It is the fruit and result of three kinds of deeds:1206 giving, self-control, and restraint.’
-Then he went to the great foyer, stood at the door, and expressed this heartfelt sentiment:1207 ‘Stop here, sensual, malicious, and cruel thoughts—1208 no further!’
-Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.1209 As the placing of the mind and keeping it connected were stilled, he entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
+Then King Mahāsudassana thought, ‘It is the fruit and result of three kinds of deeds:1205 giving, self-control, and restraint.’
+Then he went to the great foyer, stood at the door, and expressed this heartfelt sentiment:1206 ‘Stop here, sensual, malicious, and cruel thoughts—1207 no further!’
+Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.1208 As the placing of the mind and keeping it connected were stilled, he entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Then King Mahāsudassana left the great foyer and entered the golden chamber, where he sat on the golden couch. He meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way he spread a heart full of love above, below, across, everywhere, all around, to everyone in the world—abundant, expansive, limitless, free of enmity and ill will. He meditated spreading a heart full of compassion … He meditated spreading a heart full of rejoicing … He meditated spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
6. Of All Cities
-King Mahāsudassana had 84,000 cities, with the royal capital of Kusāvatī foremost. He had 84,000 palaces, with the Palace of Principle foremost. He had 84,000 chambers, with the great foyer foremost. He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread with woollen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.1210 He had 84,000 bull elephants with gold adornments and banners, covered with gold netting, with the royal bull elephant named Sabbath foremost. He had 84,000 horses with gold adornments and banners, covered with gold netting, with the royal steed named Thundercloud foremost. He had 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting, with the chariot named Triumph foremost.1211 He had 84,000 jewels, with the jewel-treasure foremost. He had 84,000 women, with Queen Subhaddā foremost. He had 84,000 householders, with the householder-treasure foremost. He had 84,000 aristocrat vassals, with the counselor-treasure foremost. He had 84,000 milk-cows with silken reins and bronze pails.1212 He had 8,400,000,000 fine cloths of linen, cotton, silk, and wool. He had 84,000 servings of food, which were presented to him as offerings in the morning and evening.
-Now at that time his 84,000 royal elephants came to attend on him in the morning and evening. Then King Mahāsudassana thought, ‘What if instead half of the elephants took turns to attend on me at the end of each century?’1213 He instructed the counselor-treasure to do this, and so it was done.
+King Mahāsudassana had 84,000 cities, with the royal capital of Kusāvatī foremost. He had 84,000 palaces, with the Palace of Principle foremost. He had 84,000 chambers, with the great foyer foremost. He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread with woollen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.1209 He had 84,000 bull elephants with gold adornments and banners, covered with gold netting, with the royal bull elephant named Sabbath foremost. He had 84,000 horses with gold adornments and banners, covered with gold netting, with the royal steed named Thundercloud foremost. He had 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting, with the chariot named Triumph foremost.1210 He had 84,000 jewels, with the jewel-treasure foremost. He had 84,000 women, with Queen Subhaddā foremost. He had 84,000 householders, with the householder-treasure foremost. He had 84,000 aristocrat vassals, with the counselor-treasure foremost. He had 84,000 milk-cows with silken reins and bronze pails.1211 He had 8,400,000,000 fine cloths of linen, cotton, silk, and wool. He had 84,000 servings of food, which were presented to him as offerings in the morning and evening.
+Now at that time his 84,000 royal elephants came to attend on him in the morning and evening. Then King Mahāsudassana thought, ‘What if instead half of the elephants took turns to attend on me at the end of each century?’1212 He instructed the counselor-treasure to do this, and so it was done.
7. The Visit of Queen Subhaddā
Then, after many years, many hundred years, many thousand years had passed, Queen Subhaddā thought, ‘It is long since I have seen the king. Why don’t I go to see him?’
So the queen addressed the ladies of the harem, ‘Come, bathe your heads and dress in yellow. It is long since we saw the king, and we shall go to see him.’
‘Yes, ma’am,’ replied the ladies of the harem. They did as she asked and returned to the queen.
Then the queen addressed the counselor-treasure, ‘Dear counselor-treasure, please ready the army of four divisions. It is long since we saw the king, and we shall go to see him.’
‘Yes, my queen,’ he replied, and did as he was asked. He informed the queen, ‘My queen, the army of four divisions is ready, please go at your convenience.’
-Then Queen Subhaddā together with the ladies of the harem went with the army to the Palace of Principle. She ascended the palace and went to the great foyer, where she stood leaning against a door-post.1214
-Hearing them, the king thought, ‘What’s that, it sounds like a big crowd!’ Coming out of the foyer he saw Queen Subhaddā leaning against a door-post and said to her, ‘Please stay there, my queen, don’t enter in here.’1215
+Then Queen Subhaddā together with the ladies of the harem went with the army to the Palace of Principle. She ascended the palace and went to the great foyer, where she stood leaning against a door-post.1213
+Hearing them, the king thought, ‘What’s that, it sounds like a big crowd!’ Coming out of the foyer he saw Queen Subhaddā leaning against a door-post and said to her, ‘Please stay there, my queen, don’t enter in here.’1214
Then he addressed a certain man, ‘Come, mister, bring the golden couch from the great foyer and set it up in the golden palm grove.’
‘Yes, Your Majesty,’ that man replied, and did as he was asked. The king laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.
-Then Queen Subhaddā thought, ‘The king’s faculties are so very clear, and the complexion of his skin is pure and bright. Let him not pass away!’ She said to him,1216 ‘Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost. Arouse desire for these! Take an interest in life!’1217
+Then Queen Subhaddā thought, ‘The king’s faculties are so very clear, and the complexion of his skin is pure and bright. Let him not pass away!’ She said to him,1215 ‘Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost. Arouse desire for these! Take an interest in life!’1216
And she likewise urged the king to live on by taking an interest in all his possessions as described above.
-When the queen had spoken, the king said to her, ‘For a long time, my queen, you have spoken to me with loving, desirable, pleasant, and agreeable words. And yet in my final hour, your words are undesirable, unpleasant, and disagreeable!’1218
+When the queen had spoken, the king said to her, ‘For a long time, my queen, you have spoken to me with loving, desirable, pleasant, and agreeable words. And yet in my final hour, your words are undesirable, unpleasant, and disagreeable!’1217
‘Then how exactly, Your Majesty, am I to speak to you?’
-‘Like this, my queen: “Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized.1219 Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost. Give up desire for these! Take no interest in life!”’ And so on for all the king’s possessions.
-When the king had spoken, Queen Subhaddā cried and burst out in tears.1220 Wiping away her tears, the queen said to the king: ‘Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized. Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost. Give up desire for these! Take no interest in life!’ And she continued, listing all the king’s possessions.
+‘Like this, my queen: “Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized.1218 Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost. Give up desire for these! Take no interest in life!”’ And so on for all the king’s possessions.
+When the king had spoken, Queen Subhaddā cried and burst out in tears.1219 Wiping away her tears, the queen said to the king: ‘Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized. Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost. Give up desire for these! Take no interest in life!’ And she continued, listing all the king’s possessions.
8. Rebirth in the Brahmā Realm
-Not long after that, King Mahāsudassana passed away. And the feeling he had close to death was like a householder or their child falling asleep after eating a delectable meal.1221
+Not long after that, King Mahāsudassana passed away. And the feeling he had close to death was like a householder or their child falling asleep after eating a delectable meal.1220
When he passed away King Mahāsudassana was reborn in a good place, a Brahmā realm. Ānanda, King Mahāsudassana played children’s games for 84,000 years. He ruled as viceroy for 84,000 years. He ruled as king for 84,000 years. He led the spiritual life as a layman in the Palace of Principle for 84,000 years. And having developed the four Brahmā meditations, when his body broke up, after death, he was reborn in a good place, a Brahmā realm.
-Now, Ānanda, you might think: ‘Surely King Mahāsudassana must have been someone else at that time?’ But you should not see it like that. I myself was King Mahāsudassana at that time.1222
+Now, Ānanda, you might think: ‘Surely King Mahāsudassana must have been someone else at that time?’ But you should not see it like that. I myself was King Mahāsudassana at that time.1221
Mine were the 84,000 cities, with the royal capital of Kusāvatī foremost. And mine were all the other possessions.
-Of those 84,000 cities, I only stayed in one, the capital Kusāvatī. Of those 84,000 mansions, I only dwelt in one, the Palace of Principle. Of those 84,000 chambers, I only dwelt in the great foyer. Of those 84,000 couches, I only used one, made of gold or silver or ivory or heartwood. Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. Of those 84,000 horses, I only rode one, the royal horse named Thundercloud. Of those 84,000 chariots, I only rode one, the chariot named Triumph. Of those 84,000 women, I was only served by one, a maiden of the aristocratic or peasant classes.1223 Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, cotton, silk, or wool. Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce.
+Of those 84,000 cities, I only stayed in one, the capital Kusāvatī. Of those 84,000 mansions, I only dwelt in one, the Palace of Principle. Of those 84,000 chambers, I only dwelt in the great foyer. Of those 84,000 couches, I only used one, made of gold or silver or ivory or heartwood. Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. Of those 84,000 horses, I only rode one, the royal horse named Thundercloud. Of those 84,000 chariots, I only rode one, the chariot named Triumph. Of those 84,000 women, I was only served by one, a maiden of the aristocratic or peasant classes.1222 Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, cotton, silk, or wool. Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce.
See, Ānanda! All those conditioned phenomena have passed, ceased, and perished. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.
Six times, Ānanda, I recall having laid down my body at this place. And the seventh time was as a wheel-turning monarch, a just and principled king, at which time my dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures. But Ānanda, I do not see any place in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans where the Realized One would lay down his body for the eighth time.”
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
@@ -4510,36 +4510,36 @@ 8. Rebirth in the Brahmā Realm
DN 18With Janavasabha Janavasabhasutta
1. Declaring the Rebirths of People From Ñātika and Elsewhere
-So I have heard. At one time the Buddha was staying at Ñātika in the brick house.1224
-Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vacchas, Kurus and Pañcālas, Macchas and Sūrasenas:1225
+So I have heard. At one time the Buddha was staying at Ñātika in the brick house.1223
+Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vacchas, Kurus and Pañcālas, Macchas and Sūrasenas:1224
“This one was reborn here, while that one was reborn there.
-Over fifty devotees in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.1226
+Over fifty devotees in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.1225
More than ninety devotees in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
In excess of five hundred devotees in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.”
When the devotees of Ñātika heard about the Buddha’s answers to those questions, they became uplifted and overjoyed, full of rapture and happiness.
Venerable Ānanda heard of the Buddha’s statements and the Ñātikans’ happiness.
2. Ānanda’s Suggestion
-Then Venerable Ānanda thought, “But there were also Magadhan devotees—many, and of long standing too—who have passed away.1227 You’d think that Aṅga and Magadha were empty of devotees who have passed away! But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics. The Buddha hasn’t declared their passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.
-That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the brahmins and householders of town and country.1228 People still sing his praises: ‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’1229 He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics. People say: ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’1230 The Buddha hasn’t declared his passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.
-Besides, the Buddha was awakened in Magadha;1231 so why hasn’t he declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.”
-After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying, “Why hasn’t the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.” Then Ānanda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.1232
-Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Ñātika for alms. He wandered for alms in Ñātika. After the meal, on his return from almsround, he washed his feet and entered the brick house. He paid attention, applied the mind, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking,1233 “I shall know their destiny, where they are reborn in the next life.” And he saw where they had been reborn.
+Then Venerable Ānanda thought, “But there were also Magadhan devotees—many, and of long standing too—who have passed away.1226 You’d think that Aṅga and Magadha were empty of devotees who have passed away! But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics. The Buddha hasn’t declared their passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.
+That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the brahmins and householders of town and country.1227 People still sing his praises: ‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’1228 He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics. People say: ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’1229 The Buddha hasn’t declared his passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.
+Besides, the Buddha was awakened in Magadha;1230 so why hasn’t he declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.”
+After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying, “Why hasn’t the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.” Then Ānanda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.1231
+Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Ñātika for alms. He wandered for alms in Ñātika. After the meal, on his return from almsround, he washed his feet and entered the brick house. He paid attention, applied the mind, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking,1232 “I shall know their destiny, where they are reborn in the next life.” And he saw where they had been reborn.
Then in the late afternoon, the Buddha came out of retreat. Emerging from the brick house, he sat on the seat spread out in the shade of the porch.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, you look so serene; your face seems to shine owing to the clarity of your faculties. Have you been abiding in a peaceful meditation today, sir?”
The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued:
3. Janavasabha the Spirit
-“Then, Ānanda, a vanished spirit called out: ‘I am Janavasabha, Blessed One! I am Janavasabha, Holy One!’ Ānanda, do you recall having previously heard such a name as Janavasabha?”1234
-“No, sir. But when I heard the word, I got goosebumps! I thought, ‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’”1235
-“After making himself heard while vanished, Ānanda, a very beautiful spirit appeared in front of me.1236 And for a second time he called out: ‘I am Bimbisāra, Blessed One! I am Bimbisāra, Holy One! This is the seventh time I am reborn in the company of the Great King Vessavaṇa. When I pass away from here, I can become a king of men.1237
+“Then, Ānanda, a vanished spirit called out: ‘I am Janavasabha, Blessed One! I am Janavasabha, Holy One!’ Ānanda, do you recall having previously heard such a name as Janavasabha?”1233
+“No, sir. But when I heard the word, I got goosebumps! I thought, ‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’”1234
+“After making himself heard while vanished, Ānanda, a very beautiful spirit appeared in front of me.1235 And for a second time he called out: ‘I am Bimbisāra, Blessed One! I am Bimbisāra, Holy One! This is the seventh time I am reborn in the company of the Great King Vessavaṇa. When I pass away from here, I can become a king of men.1236
-Seven from here, seven from there—
fourteen transmigrations in all.1238
I remember these lives
where I lived before.
+Seven from here, seven from there—
fourteen transmigrations in all.1237
I remember these lives
where I lived before.
-For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’1239
+For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’1238
‘It’s incredible and amazing that you, the venerable spirit Janavasabha, should say:
-“For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’1240
-‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction!1241 From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner. Just now, sir, I had been sent out by the great king Vessavaṇa to the great king Virūḷhaka’s presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees. But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavaṇa as he was speaking to his assembly. It occurred to me, “I shall see the Buddha and inform him of this.” These are the two reasons I’ve come to see the Buddha.
+“For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’1239
+‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction!1240 From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner. Just now, sir, I had been sent out by the great king Vessavaṇa to the great king Virūḷhaka’s presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees. But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavaṇa as he was speaking to his assembly. It occurred to me, “I shall see the Buddha and inform him of this.” These are the two reasons I’ve come to see the Buddha.
4. The Council of the Gods
-Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the entry to the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.1242 A large assembly of gods was sitting all around, and the Four Great Kings were seated at the four quarters.1243
+Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the entry to the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.1241 A large assembly of gods was sitting all around, and the Four Great Kings were seated at the four quarters.1242
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great King Virūpakkha was seated to the west, facing east, in front of his gods. The Great King Vessavaṇa was seated to the north, facing south, in front of his gods. When the gods of the Thirty-Three have a gathering like this, that is how they are seated. After that come our seats.
Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory. The gods of the Thirty-Three became uplifted and overjoyed at that, full of rapture and happiness, saying, “The heavenly hosts swell, while the titan hosts dwindle!”
Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:
@@ -4550,75 +4550,75 @@ 4. The Council of the Gods
Seeing this, they delight—
the Thirty-Three with their Lord—
revering the Realized One,
and the natural excellence of the teaching.”
The gods of the Thirty-Three became even more uplifted and overjoyed at that, saying: “The heavenly hosts swell, while the titan hosts dwindle!”
-Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject. Each one, having been advised, stood at his own seat without departing.1244
+Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject. Each one, having been advised, stood at his own seat without departing.1243
The Kings were instructed,
and heeded good advice.
With clear and peaceful minds,
they stood by their own seats.
-Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods.1245 Then Sakka, lord of gods, addressed the gods of the Thirty-Three, “As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.”
+Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods.1244 Then Sakka, lord of gods, addressed the gods of the Thirty-Three, “As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.”
As indicated by the signs,
Brahmā will appear.
For this is the sign of Brahmā:
a light vast and great.
5. On Sanaṅkumāra
-Then the gods of the Thirty-Three sat in their own seats, saying, “We shall find out what has caused that light, and only when we have realized it shall we go to it.”1246 And the Four Great Kings did likewise.
+Then the gods of the Thirty-Three sat in their own seats, saying, “We shall find out what has caused that light, and only when we have realized it shall we go to it.”1245 And the Four Great Kings did likewise.
Hearing that, the gods of the Thirty-Three agreed in unison, “We shall find out what has caused that light, and only when we have realized it shall we go to it.”
-When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form.1247 For a Brahmā’s normal appearance is imperceptible in the visual range of the gods of the Thirty-Three.1248 When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form.1249
+When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form.1246 For a Brahmā’s normal appearance is imperceptible in the visual range of the gods of the Thirty-Three.1247 When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form.1248
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their joined palms raised, thinking, “Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.” And the god on whose couch Brahmā sits is overjoyed and brimming with happiness, like a king on the day of his coronation.
-Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three.1250 Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:
+Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three.1249 Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:
“The gods rejoice—
the Thirty-Three with their Lord—
revering the Realized One,
and the natural excellence of the teaching;
and seeing the new gods,
so beautiful and glorious,
who have come here after leading
the spiritual life under the Buddha!
They outshine the others
in beauty, glory, and lifespan.
Here are the distinguished disciples
of he whose wisdom is vast.
Seeing this, they delight—
the Thirty-Three with their Lord—
revering the Realized One,
and the natural excellence of the teaching!”
-That is the topic on which Brahmā Sanaṅkumāra spoke.1251 And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.1252 He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of Brahmā.
-Then Brahmā Sanaṅkumāra, having manifested thirty-three corporeal forms, sat down on the couches of each of the gods of the Thirty-Three and addressed them,1253 “What do the good gods of the Thirty-Three think? How the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!1254 For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the Gods Who Control the Creations of Others, some with the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings.1255 And at the very least they swell the hosts of the centaurs.”
+That is the topic on which Brahmā Sanaṅkumāra spoke.1250 And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.1251 He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of Brahmā.
+Then Brahmā Sanaṅkumāra, having manifested thirty-three corporeal forms, sat down on the couches of each of the gods of the Thirty-Three and addressed them,1252 “What do the good gods of the Thirty-Three think? How the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!1253 For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the Gods Who Control the Creations of Others, some with the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings.1254 And at the very least they swell the hosts of the centaurs.”
That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, each of the gods fancied, “The one sitting on my couch is the only one speaking.”
When one is speaking,
all the forms speak.
When one sits in silence,
they all remain silent.
But those gods imagine—
the Thirty-Three with their Lord—
that the one on their seat
is the only one to speak.
-Next Brahmā Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the Thirty-Three:1256
+Next Brahmā Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the Thirty-Three:1255
6. Developing the Bases of Psychic Power
-“What do the good gods of the Thirty-Three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power.1257 What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power.
+“What do the good gods of the Thirty-Three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power.1256 What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power.
All the ascetics and brahmins in the past, future, or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power. Gentlemen, do you see such psychic might and power in me?”
“Yes, Great Brahmā.”
“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”
That is the topic on which Brahmā Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the Thirty-Three:
7. The Three Openings
-“What do the good gods of the Thirty-Three think? How well understood by the Buddha are the three opportunities for achieving happiness!1258 What three?
-First, take someone who lives mixed up with sensual pleasures and unskillful qualities.1259 After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. They live aloof from sensual pleasures and unskillful qualities.1260 That gives rise to pleasure, and more than pleasure, happiness,1261 like the joy that’s born from gladness. This is the first opportunity for achieving happiness.
-Next, take someone whose coarse physical, verbal, and mental processes have not died down.1262 After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. Their coarse physical, verbal, and mental processes die down. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the second opportunity for achieving happiness.
-Next, take someone who doesn’t truly understand what is skillful and what is unskillful,1263 what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. They truly understand what is skillful and what is unskillful, and so on. Knowing and seeing like this, ignorance is given up and knowledge arises. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the third opportunity for achieving happiness.
+“What do the good gods of the Thirty-Three think? How well understood by the Buddha are the three opportunities for achieving happiness!1257 What three?
+First, take someone who lives mixed up with sensual pleasures and unskillful qualities.1258 After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. They live aloof from sensual pleasures and unskillful qualities.1259 That gives rise to pleasure, and more than pleasure, happiness,1260 like the joy that’s born from gladness. This is the first opportunity for achieving happiness.
+Next, take someone whose coarse physical, verbal, and mental processes have not died down.1261 After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. Their coarse physical, verbal, and mental processes die down. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the second opportunity for achieving happiness.
+Next, take someone who doesn’t truly understand what is skillful and what is unskillful,1262 what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. They truly understand what is skillful and what is unskillful, and so on. Knowing and seeing like this, ignorance is given up and knowledge arises. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the third opportunity for achieving happiness.
These are the three opportunities for achieving happiness that have been understood by the Buddha.”
That is the topic on which Brahmā Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the Thirty-Three:
8. Mindfulness Meditation
-“What do the good gods of the Thirty-Three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful.1264 What four?
-It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s bodies externally.1265
+“What do the good gods of the Thirty-Three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful.1263 What four?
+It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s bodies externally.1264
They meditate observing an aspect of feelings internally … Then they give rise to knowledge and vision of other people’s feelings externally.
They meditate observing an aspect of the mind internally … Then they give rise to knowledge and vision of other people’s minds externally.
They meditate observing an aspect of principles internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s principles externally.
These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.”
That is the topic on which Brahmā Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the Thirty-Three:
9. Seven Prerequisites of Immersion
-“What do the good gods of the Thirty-Three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion!1266 What seven? Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is what is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.
-Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.1267
-If anything should be rightly described as ‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to the deathless are flung open,’ it’s this.1268 For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors of the deathless are flung open.
-Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; in excess of 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.1269 And there are once-returners here, too.
+“What do the good gods of the Thirty-Three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion!1265 What seven? Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is what is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.
+Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.1266
+If anything should be rightly described as ‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to the deathless are flung open,’ it’s this.1267 For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors of the deathless are flung open.
+Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; in excess of 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.1268 And there are once-returners here, too.
-And as for the rest of folk,1270
who I think have shared in merit—
I couldn’t even number them,
for fear of speaking falsely.”
+And as for the rest of folk,1269
who I think have shared in merit—
I couldn’t even number them,
for fear of speaking falsely.”
That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa, “Oh, how incredible, how amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!”
-And then Brahmā Sanaṅkumāra, knowing what the great king Vessavaṇa was thinking, said to him, “What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known!1271 In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!”
-That, sir, is the topic on which Brahmā Sanaṅkumāra spoke to the gods of the Thirty-Three. And the great king Vessavaṇa, having heard and learned it in the presence of Brahmā as he was speaking on that topic, informed his own assembly.’”1272
-And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha. And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen.1273 And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.1274
+And then Brahmā Sanaṅkumāra, knowing what the great king Vessavaṇa was thinking, said to him, “What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known!1270 In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!”
+That, sir, is the topic on which Brahmā Sanaṅkumāra spoke to the gods of the Thirty-Three. And the great king Vessavaṇa, having heard and learned it in the presence of Brahmā as he was speaking on that topic, informed his own assembly.’”1271
+And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha. And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen.1272 And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.1273
DN 19The Great Steward Mahāgovindasutta
So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
-Then, late at night, the centaur Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him,1275 “Sir, I would tell you of what I heard and learned directly from the gods of the Thirty-Three.”
+Then, late at night, the centaur Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him,1274 “Sir, I would tell you of what I heard and learned directly from the gods of the Thirty-Three.”
“Tell me, Pañcasikha,” said the Buddha.
1. The Council of the Gods
-“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.1276 A large assembly of gods was sitting all around, and the Four Great Kings were seated at the four quarters.
+“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.1275 A large assembly of gods was sitting all around, and the Four Great Kings were seated at the four quarters.
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great King Virūpakkha was seated to the west, facing east, in front of his gods. The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.
When the gods of the Thirty-Three have a gathering like this, that is how they are seated. After that come our seats.
Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshine the other gods in beauty and glory. The gods of the Thirty-Three became uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The heavenly hosts swell, while the titan hosts dwindle!’
@@ -4631,21 +4631,21 @@ 1. The Council of the Gods
The gods of the Thirty-Three became even more uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The heavenly hosts swell, while the titan hosts dwindle!’
2. Eight Genuine Praises
-Seeing the joy of those gods, Sakka, lord of gods, addressed them, ‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’1277
+Seeing the joy of those gods, Sakka, lord of gods, addressed them, ‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’1276
‘Indeed we would, sir.’
-Then Sakka proffered these eight genuine praises of the Buddha:1278
-‘What do the good gods of the Thirty-Three think?1279 How the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans! I don’t see any Teacher, past or present, who has such compassion for the world, apart from the Buddha.
+Then Sakka proffered these eight genuine praises of the Buddha:1277
+‘What do the good gods of the Thirty-Three think?1278 How the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans! I don’t see any Teacher, past or present, who has such compassion for the world, apart from the Buddha.
Also, the Buddha has explained the teaching well—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha.
-Also, the Buddha has well described what is skillful and what is unskillful,1280 what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha.
-Also, the Buddha has well described the practice that leads to extinguishment for his disciples. And extinguishment converges with the practice,1281 as the waters of the Ganges come together and converge with the waters of the Yamuna.1282 I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha.
-Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity.1283 I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha.
-Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey.1284 The Buddha is committed to the joy of solitude, but doesn’t send them away.1285 I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha.
-Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does.1286 I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha.
-Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental purpose of the spiritual life.1287 I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’
+Also, the Buddha has well described what is skillful and what is unskillful,1279 what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha.
+Also, the Buddha has well described the practice that leads to extinguishment for his disciples. And extinguishment converges with the practice,1280 as the waters of the Ganges come together and converge with the waters of the Yamuna.1281 I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha.
+Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity.1282 I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha.
+Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey.1283 The Buddha is committed to the joy of solitude, but doesn’t send them away.1284 I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha.
+Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does.1285 I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha.
+Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental purpose of the spiritual life.1286 I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’
These are the eight genuine praises of the Buddha proffered by Sakka. Hearing them, the gods of the Thirty-Three became even more uplifted and overjoyed.
Then some gods thought, ‘If only four fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
Other gods thought, ‘Let alone four fully awakened Buddhas; if only three fully awakened Buddhas, or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
-When they said this, Sakka said, ‘It’s impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.1288 May that Blessed One be healthy and well, and remain with us for a long time!1289 That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
+When they said this, Sakka said, ‘It’s impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.1287 May that Blessed One be healthy and well, and remain with us for a long time!1288 That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject. Each one, having been advised, stood at his own seat without departing.
The Kings were instructed,
and heeded good advice.
With clear and peaceful minds,
they stood by their own seats.
@@ -4665,58 +4665,58 @@ 3. On Sanaṅkumāra
Seeing this, they delight—
the Thirty-Three with their Lord—
revering the Realized One,
and the natural excellence of the teaching!’
That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of Brahmā.
-Then the gods of the Thirty-Three said to Brahmā Sanaṅkumāra, ‘Good, Great Brahmā! Having appraised this, we rejoice.1290 And there are the eight genuine praises of the Buddha spoken by Sakka—having appraised them, too, we rejoice.’
+Then the gods of the Thirty-Three said to Brahmā Sanaṅkumāra, ‘Good, Great Brahmā! Having appraised this, we rejoice.1289 And there are the eight genuine praises of the Buddha spoken by Sakka—having appraised them, too, we rejoice.’
4. Eight Genuine Praises
Then Brahmā said to Sakka, ‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’
Saying, ‘Yes, Great Brahmā,’ Sakka repeated the eight genuine praises for him.
Hearing them, Brahmā Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness. Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. There he addressed the gods of the Thirty-Three:
5. The Story of the Steward
‘What do the gods of the Thirty-Three think about the extent of the Buddha’s great wisdom?
-Once upon a time, there was a king named Disampati.1291 He had a brahmin high priest named the Steward.1292 Disampati’s son was the prince named Reṇu,1293 while the Steward’s son was the student named Jotipāla.1294 There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends.
-In due course the brahmin Steward passed away. At his passing, King Disampati lamented, “At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”1295
+Once upon a time, there was a king named Disampati.1290 He had a brahmin high priest named the Steward.1291 Disampati’s son was the prince named Reṇu,1292 while the Steward’s son was the student named Jotipāla.1293 There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends.
+In due course the brahmin Steward passed away. At his passing, King Disampati lamented, “At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”1294
When he said this, Prince Reṇu said to him, “Sire, don’t lament too much at the Steward’s passing. He has a son named Jotipāla, who is even more astute and expert than his father. He should manage the affairs that were managed by his father.”
“Is that so, my prince?”
“That is so, sire.”
6. The Story of the Great Steward
So King Disampati addressed one of his men, “Please, mister, go to the student Jotipāla, and say to him, ‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’”
“Yes, Your Majesty,” replied that man, and did as he was asked. Then Jotipāla went to the king and exchanged greetings with him.
-When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “May you, Jotipāla, manage my affairs—please don’t turn me down! I shall appoint you to your father’s position, and anoint you as Steward.”1296
+When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “May you, Jotipāla, manage my affairs—please don’t turn me down! I shall appoint you to your father’s position, and anoint you as Steward.”1295
“Yes, sir,” replied Jotipāla.
-So the king anointed him as Steward and appointed him to his father’s position. After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other affairs that his father had not managed.1297 He organized both the works that his father had organized, and other works that his father had not organized. When people noticed this they said, “The brahmin is indeed a Steward, a Great Steward!” And that’s how the student Jotipāla came to be known as the Great Steward.
+So the king anointed him as Steward and appointed him to his father’s position. After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other affairs that his father had not managed.1296 He organized both the works that his father had organized, and other works that his father had not organized. When people noticed this they said, “The brahmin is indeed a Steward, a Great Steward!” And that’s how the student Jotipāla came to be known as the Great Steward.
6.1. Dividing the Realm
Then the Great Steward went to the six aristocrats and said, “King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king. Come, sirs, go to Prince Reṇu and say, ‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows. King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that when he passes away the king-makers will anoint you as king. If you should gain kingship, share it with us.’”
“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him.
-The prince replied, “Who else, sirs, in my realm ought to prosper if not you?1298 If I gain kingship, I will share it with you all.”
+The prince replied, “Who else, sirs, in my realm ought to prosper if not you?1297 If I gain kingship, I will share it with you all.”
In due course King Disampati passed away. At his passing, the king-makers anointed Prince Reṇu as king. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation.
Then the Great Steward went to the six aristocrats and said, “King Disampati has passed away. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation. Who knows the intoxicating power of sensual pleasures? Come, sirs, go to Prince Reṇu and say, ‘Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?’”
“Yes, sir,” replied the six aristocrats. They went to King Reṇu and said, “Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?”
-“I remember, sirs. Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?”1299
+“I remember, sirs. Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?”1298
“Who else, sir, if not the Great Steward?”
So King Reṇu addressed one of his men, “Please, mister, go to the brahmin Great Steward and say that King Reṇu summons him.”
“Yes, Your Majesty,” replied that man, and did as he was asked. Then the Great Steward went to the king and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.”
-“Yes, sir,” replied the Great Steward, and did as he was asked. All were arranged like the fronts of carts,1300 and right in the middle was King Reṇu’s nation.1301
+“Yes, sir,” replied the Great Steward, and did as he was asked. All were arranged like the fronts of carts,1299 and right in the middle was King Reṇu’s nation.1300
-Dantapura for the Kaliṅgas;1302
Potana for the Assakas;1303
Māhissatī for the Avantis;1304
Roruka for the Sovīras;1305
+Dantapura for the Kaliṅgas;1301
Potana for the Assakas;1302
Māhissatī for the Avantis;1303
Roruka for the Sovīras;1304
Mithilā for the Videhas;
Campā was laid out for the Aṅgas;
and Varanasi for the Kāsis:
these were laid out by the Steward.
Then those six aristocrats were delighted with their respective gains, having achieved all they wished for, “We have received exactly what we wanted, what we wished for, what we desired, what we yearned for.”
-Sattabhū and Brahmadatta,1306
Vessabhū and Bharata,1307
Reṇu and the two Dhataraṭṭhas:
these were the seven Bhāratas.1308
+Sattabhū and Brahmadatta,1305
Vessabhū and Bharata,1306
Reṇu and the two Dhataraṭṭhas:
these were the seven Bhāratas.1307
The first recitation section is finished.
6.2. A Good Reputation
Then the six aristocrats approached the Great Steward and said, “Steward, just as you are King Reṇu’s friend, dear, beloved, and cherished, you are also our friend. Would you manage our affairs? Please don’t turn us down!”
“Yes, sirs,” replied the Great Steward. Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns.
-After some time he got this good reputation, “The Great Steward sees Brahmā in person! The Great Steward discusses, converses, and consults with Brahmā in person!”1309
-The Great Steward thought, “I have the reputation of seeing Brahmā in person, and discussing with him in person. But I don’t. I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him.’1310 Why don’t I do that?”
+After some time he got this good reputation, “The Great Steward sees Brahmā in person! The Great Steward discusses, converses, and consults with Brahmā in person!”1308
+The Great Steward thought, “I have the reputation of seeing Brahmā in person, and discussing with him in person. But I don’t. I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him.’1309 Why don’t I do that?”
So the Great Steward went to King Reṇu and told him of the situation, saying, “Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion. No one should approach me, except for the one who brings my meal.”
“Please do so, Steward, at your convenience.”
Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply.
He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding, “Sirs, recite the hymns in detail as you have learned and memorized them, and teach each other how to recite.”
And they too said, “Please do so, Steward, at your convenience.”
Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply.
-Then the Great Steward had a new ceremonial hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion.1311 And no one approached him except the one who brought him meals.
+Then the Great Steward had a new ceremonial hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion.1310 And no one approached him except the one who brought him meals.
But then, when the four months had passed, the Great Steward became dissatisfied and anxious, “I have heard that brahmins of the past said that whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him. But I neither see Brahmā nor discuss with him.”
6.3. A Discussion With Brahmā
And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in the Great Steward’s presence. At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before. So he addressed Brahmā Sanaṅkumāra in verse:
@@ -4729,24 +4729,24 @@ 6.3. A Discussion With Brahmā
Then the Great Steward thought, “Brahmā Sanaṅkumāra has granted me an opportunity. Should I ask him about what is beneficial for this life or lives to come?”
Then he thought, “I’m a skilled in what is beneficial for this life, and others even ask me about it. Why don’t I ask Brahmā about the benefit that specifically applies to lives to come?” So he addressed Brahmā Sanaṅkumāra in verse:
-“I’m in doubt, so I ask Brahmā—who is free of doubt—
about things one may learn from another.
Standing on what, training in what
may a mortal reach the deathless Brahmā realm?”1312
-“He among men, O brahmin, has given up possessiveness,1313
at one, compassionate,
free of putrefaction, and refraining from sex.
Standing on that, training in that
a mortal may reach the deathless Brahmā realm.”
+“I’m in doubt, so I ask Brahmā—who is free of doubt—
about things one may learn from another.
Standing on what, training in what
may a mortal reach the deathless Brahmā realm?”1311
+“He among men, O brahmin, has given up possessiveness,1312
at one, compassionate,
free of putrefaction, and refraining from sex.
Standing on that, training in that
a mortal may reach the deathless Brahmā realm.”
-“Sir, I understand what ‘giving up possessiveness’ means.1314 It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. That’s how I understand ‘giving up possessiveness’.
-Sir, I understand what ‘at one’ means.1315 It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. That’s how I understand ‘at one’.
+“Sir, I understand what ‘giving up possessiveness’ means.1313 It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. That’s how I understand ‘giving up possessiveness’.
+Sir, I understand what ‘at one’ means.1314 It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. That’s how I understand ‘at one’.
Sir, I understand what ‘compassionate’ means. It’s when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. That’s how I understand ‘compassionate’.
-But I don’t understand what you say about putrefaction.1316
+But I don’t understand what you say about putrefaction.1315
What among men, O Brahmā, is putrefaction?
I don’t understand, so tell me, wise one:
wrapped in what do people stink,
headed for hell, shut out of the Brahmā realm?”
-“Anger, lies, fraud, and deceit,
miserliness, vanity, jealousy,
desire, stinginess, harassing others,1317
greed, hate, vanity, and delusion—
those bound to such things are not devoid of putrefaction;
they’re headed for hell, shut out of the Brahmā realm.”
+“Anger, lies, fraud, and deceit,
miserliness, vanity, jealousy,
desire, stinginess, harassing others,1316
greed, hate, vanity, and delusion—
those bound to such things are not devoid of putrefaction;
they’re headed for hell, shut out of the Brahmā realm.”
-“As I understand what you say about putrefaction, it’s not easy to quell while living at home.1318 I shall go forth from the lay life to homelessness!”
+“As I understand what you say about putrefaction, it’s not easy to quell while living at home.1317 I shall go forth from the lay life to homelessness!”
“Please do so, Steward, at your convenience.”
6.4. Informing King Reṇu
So the Great Steward went to King Reṇu and said, “Sir, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what Brahmā says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.
I announce to King Reṇu,
the lord of the land:
you must learn how to rule,
for I no longer care for my ministry.”
-“If you’re lacking any pleasures,
I’ll supply them for you.
I’ll protect you from any harm,
for I command the nation’s army.
You are my father, I am your son!1319
O Steward, please don’t leave!”
+“If you’re lacking any pleasures,
I’ll supply them for you.
I’ll protect you from any harm,
for I command the nation’s army.
You are my father, I am your son!1318
O Steward, please don’t leave!”
“I’m lacking no pleasures,
and no-one is harming me.
I’ve heard a non-human voice,
so I no longer care for lay life.”
“What was that non-human like?
What did he say to you,
hearing which you would abandon
our house and all our people?”
“Before entering this retreat,
I only liked to sacrifice.
I kindled the sacred flame,
strewn about with kusa grass.
@@ -4766,10 +4766,10 @@ 6.5. Informing the Six Aristocrats
“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”
“If you all give up sensual pleasures,
to which ordinary people are attached,
exert yourselves, being strong,
and possessing the power of patience.
-This path is the straight path,
this path is supreme.
Guarded by the good, the true teaching1320
leads to rebirth in the Brahmā realm.”1321
+This path is the straight path,
this path is supreme.
Guarded by the good, the true teaching1319
leads to rebirth in the Brahmā realm.”1320
“Well then, sir, please wait for seven years. When seven years have passed, we shall go forth with you. Your destiny shall be ours.”
-“Seven years is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death.1322 I shall go forth.”
+“Seven years is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death.1321 I shall go forth.”
“Well then, sir, please wait for six years, five years, four years, three years, two years, one year, seven months, six months, five months, four months, three months, two months, one month, or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.”
“A fortnight is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death. As I understand what Brahmā says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”
“Well then, sir, please wait for a week, so that we can instruct our sons and brothers in kingship. When a week has passed, we shall go forth. Your destiny shall be ours.”
@@ -4781,15 +4781,15 @@ 6.6. Informing the Brahmins
“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”
6.7. Informing the Wives
Then the Great Steward went to his forty equal wives and said, “Ladies, please do whatever you wish, whether returning to your own families, or finding another husband. I wish to go forth from the lay life to homelessness. As I understand what Brahmā says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”
-“You are the only family we want! You are the only husband we want! If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”1323
+“You are the only family we want! You are the only husband we want! If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”1322
6.8. The Great Steward Goes Forth
-When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.1324
+When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.1323
Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities. And at that time, whenever he arrived at a village or town, he was like a king to kings, like Brahmā to brahmins, like a deity to householders. And whenever people sneezed or tripped over they’d say: “Homage to the Great Steward! Homage to the high priest for the seven!”
-And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.1325 He meditated spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. And he taught his disciples the path to rebirth in the company of Brahmā.
+And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.1324 He meditated spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. And he taught his disciples the path to rebirth in the company of Brahmā.
Those of his disciples who completely understood the Great Steward’s instructions, at the breaking up of the body, after death, were reborn in the Brahmā realm. Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the Gods Who Control the Creations of Others, while some were reborn in the company of the Gods Who Love to Create, or the Joyful Gods, or the Gods of Yama, or the Gods of the Thirty-Three, or the Gods of the Four Great Kings. And at the very least they swelled the hosts of the centaurs.
And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.’
Do you remember this, Blessed One?”
-“I remember, Pañcasikha. I myself was the brahmin Great Steward at that time.1326 And I taught those disciples the path to rebirth in the company of Brahmā. But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahmā realm.1327
+“I remember, Pañcasikha. I myself was the brahmin Great Steward at that time.1325 And I taught those disciples the path to rebirth in the company of Brahmā. But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahmā realm.1326
But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world.
@@ -4800,11 +4800,11 @@ 6.8. The Great Steward Goes Forth
DN 20The Great Congregation Mahāsamayasutta
-So I have heard. At one time the Buddha was staying in the land of the Sakyans, in the Great Wood near Kapilavatthu, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants.1328
-Then four deities of the Pure Abodes, aware of what was happening, thought:1329 “Why don’t we go to the Buddha and each recite a verse in his presence?”
+So I have heard. At one time the Buddha was staying in the land of the Sakyans, in the Great Wood near Kapilavatthu, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants.1327
+Then four deities of the Pure Abodes, aware of what was happening, thought:1328 “Why don’t we go to the Buddha and each recite a verse in his presence?”
Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha. They bowed to the Buddha and stood to one side. Standing to one side, one deity recited this verse in the Buddha’s presence:
-“There’s a great congregation in the woods,1330
where heavenly hosts have assembled.
We’ve come to this righteous congregation
to see the invincible Saṅgha!”
+“There’s a great congregation in the woods,1329
where heavenly hosts have assembled.
We’ve come to this righteous congregation
to see the invincible Saṅgha!”
Then another deity recited this verse in the Buddha’s presence:
@@ -4812,76 +4812,76 @@ DN 20
Then another deity recited this verse in the Buddha’s presence:
-“They snapped the post and snapped the cross-bar,
unstirred, they tore out the boundary post.1331
They live pure and immaculate,
the young giants tamed by the Clear-eyed One.”1332
+“They snapped the post and snapped the cross-bar,
unstirred, they tore out the boundary post.1330
They live pure and immaculate,
the young giants tamed by the Clear-eyed One.”1331
Then another deity recited this verse in the Buddha’s presence:
-“Anyone who has gone to the Buddha for refuge
won’t go to a plane of loss.
After giving up this human body,
they swell the hosts of gods.”1333
+“Anyone who has gone to the Buddha for refuge
won’t go to a plane of loss.
After giving up this human body,
they swell the hosts of gods.”1332
1. The Gathering of Deities
Then the Buddha said to the mendicants:
-“Mendicants, most of the deities from ten solar systems have gathered to see the Realized One and the mendicant Saṅgha. The Buddhas of the past had, and the Buddhas of the future will have, gatherings of deities that are at most like the gathering for me now.1334 I shall declare the names of the heavenly hosts; I shall extol the names of the heavenly hosts; I shall teach the names of the heavenly hosts. Listen and apply your mind well, I will speak.”
+“Mendicants, most of the deities from ten solar systems have gathered to see the Realized One and the mendicant Saṅgha. The Buddhas of the past had, and the Buddhas of the future will have, gatherings of deities that are at most like the gathering for me now.1333 I shall declare the names of the heavenly hosts; I shall extol the names of the heavenly hosts; I shall teach the names of the heavenly hosts. Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
-“I invoke a paean of praise!1335
Where the earth-gods dwell,
there, in mountain caves,
resolute and composed,
-dwell many like lonely lions,
who have mastered their fears.1336
Their minds are bright and pure,
clear and undisturbed.”
+“I invoke a paean of praise!1334
Where the earth-gods dwell,
there, in mountain caves,
resolute and composed,
+dwell many like lonely lions,
who have mastered their fears.1335
Their minds are bright and pure,
clear and undisturbed.”
The teacher knew that over five hundred
were in the wood at Kapilavatthu.
Therefore he addressed
the disciples who love the teaching:
“The heavenly hosts have come forth;
mendicants, you should be aware of them.”
Those monks grew keen,
hearing the Buddha’s instruction.
Knowledge manifested in them,
seeing those non-human beings.
Some saw a hundred,
a thousand, even seventy thousand,
while some saw a hundred thousand
non-human beings.
But some saw an endless number
spread out in every direction.
And all that was known
and distinguished by the Clear-eyed One.
Therefore he addressed
the disciples who love the teaching:
“The heavenly hosts have come forth;
mendicants, you should be aware of them.
I shall extol them for you,
with lyrics in proper order.
-There are seven thousand spirits,1337
earth-gods of Kapilavatthu.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-From the Himalayas there are six thousand
spirits of different colors.1338
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-From Mount Sātā there are three thousand1339
spirits of different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
+There are seven thousand spirits,1336
earth-gods of Kapilavatthu.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
+From the Himalayas there are six thousand
spirits of different colors.1337
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
+From Mount Sātā there are three thousand1338
spirits of different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
And thus there are sixteen thousand
spirits of different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-From Vessāmitta’s mountain there are five hundred1340
spirits of different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-And there’s Kumbhīra of Rājagaha,1341
whose home is on Mount Vepulla.
Attended by more than
a hundred thousand spirits,
Kumbhīra of Rājagaha
also came to the meeting in the wood.
-King Dhataraṭṭha rules1342
the eastern quarter.
Lord of the centaurs,1343
he’s a great king, glorious.
-And he has many mighty sons
all of them named Indra.1344
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-King Virūḷhaka rules1345
the southern quarter.
Lord of the goblins,1346
he’s a great king, glorious.
+From Vessāmitta’s mountain there are five hundred1339
spirits of different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
+And there’s Kumbhīra of Rājagaha,1340
whose home is on Mount Vepulla.
Attended by more than
a hundred thousand spirits,
Kumbhīra of Rājagaha
also came to the meeting in the wood.
+King Dhataraṭṭha rules1341
the eastern quarter.
Lord of the centaurs,1342
he’s a great king, glorious.
+And he has many mighty sons
all of them named Indra.1343
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
+King Virūḷhaka rules1344
the southern quarter.
Lord of the goblins,1345
he’s a great king, glorious.
And he has many mighty sons
all of them named Indra.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-King Virūpakkha rules1347
the western quarter.
Lord of the dragons,
he’s a great king, glorious.
+King Virūpakkha rules1346
the western quarter.
Lord of the dragons,
he’s a great king, glorious.
And he has many mighty sons
all of them named Indra.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-King Kuvera rules1348
the northern quarter.
Lord of spirits,
he’s a great king, glorious.
+King Kuvera rules1347
the northern quarter.
Lord of spirits,
he’s a great king, glorious.
And he has many mighty sons
all of them named Indra.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
Dhataraṭṭha in the east,
Virūḷhaka to the south,
Virūpakkha to the west,
and Kuvera in the north.
These Four Great Kings,
all around in the four quarters,
stood there dazzling
in the wood at Kapilavatthu.
-Their deceitful slaves came,1349
so treacherous and crafty—
the deceivers Kuṭeṇḍu, Viṭeṇḍu,1350
with Viṭucca and Viṭuḍa.
-And Candana and Kāmaseṭṭha,1351
Kinnughaṇḍu and Nighaṇḍu,
Panāda and Opamañña,1352
and Mātali, the god’s charioteer.1353
-Cittasena the centaur came too,1354
and the kings Nala and Janesabha.1355
Pañcasikha came too, with1356
Timbaru and Suriyavaccasā.
+Their deceitful slaves came,1348
so treacherous and crafty—
the deceivers Kuṭeṇḍu, Viṭeṇḍu,1349
with Viṭucca and Viṭuḍa.
+And Candana and Kāmaseṭṭha,1350
Kinnughaṇḍu and Nighaṇḍu,
Panāda and Opamañña,1351
and Mātali, the god’s charioteer.1352
+Cittasena the centaur came too,1353
and the kings Nala and Janesabha.1354
Pañcasikha came too, with1355
Timbaru and Suriyavaccasā.
These and other kings there were,
the centaurs with their kings.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-Then came the dragons of Nābhasa lake,1357
and those from Vesālī with those from Takkasilā.1358
The Kambalas and Assataras came1359
and those from Payāga with their kin.1360
-Those from Yamunā, and the Dhataraṭṭha1361
dragons came, so glorious.
And Erāvaṇa the great dragon
also came to the meeting in the wood.
-Those who seize the dragon kings by force—1362
divine, twice-born birds with piercing vision—1363
swoop down to the wood from the sky;
their name is ‘Rainbow Phoenix’.1364
-But the dragon kings remained fearless,
for the Buddha kept them safe from the phoenixes.
Introducing each other with gentle words,
the dragons and phoenixes took the Buddha as refuge.1365
-Defeated by Vajirahattha,1366
the titans live in the ocean.
They’re brothers of Vāsava,1367
powerful and glorious.
-There’s the terrifying Kālakañjas,1368
the Dānava and Ghasa titans,1369
Vepacitti and Sucitti,1370
Pahārāda with Namuci,1371
-and Bali’s hundred sons,1372
all named after Virocana.1373
Bali’s army armed themselves
and went to the auspicious Rāhu, saying:1374
‘Now is the time, sir,
for the meeting of mendicants in the wood.’
-The gods of Water and Earth,1375
and Fire and Wind came there.
The gods of Varuṇa and Varuṇa’s offsping,1376
and Soma together with Yasa.1377
-A host of the gods of Love1378
and Compassion came, so glorious.
These ten hosts of gods
shone in all different colors.
+Then came the dragons of Nābhasa lake,1356
and those from Vesālī with those from Takkasilā.1357
The Kambalas and Assataras came1358
and those from Payāga with their kin.1359
+Those from Yamunā, and the Dhataraṭṭha1360
dragons came, so glorious.
And Erāvaṇa the great dragon
also came to the meeting in the wood.
+Those who seize the dragon kings by force—1361
divine, twice-born birds with piercing vision—1362
swoop down to the wood from the sky;
their name is ‘Rainbow Phoenix’.1363
+But the dragon kings remained fearless,
for the Buddha kept them safe from the phoenixes.
Introducing each other with gentle words,
the dragons and phoenixes took the Buddha as refuge.1364
+Defeated by Vajirahattha,1365
the titans live in the ocean.
They’re brothers of Vāsava,1366
powerful and glorious.
+There’s the terrifying Kālakañjas,1367
the Dānava and Ghasa titans,1368
Vepacitti and Sucitti,1369
Pahārāda with Namuci,1370
+and Bali’s hundred sons,1371
all named after Virocana.1372
Bali’s army armed themselves
and went to the auspicious Rāhu, saying:1373
‘Now is the time, sir,
for the meeting of mendicants in the wood.’
+The gods of Water and Earth,1374
and Fire and Wind came there.
The gods of Varuṇa and Varuṇa’s offsping,1375
and Soma together with Yasa.1376
+A host of the gods of Love1377
and Compassion came, so glorious.
These ten hosts of gods
shone in all different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-The Vishnu and Sahalī gods,1379
and the unequaled pair of Twins.1380
The gods living on the moon came,
with the Moon before them.
+The Vishnu and Sahalī gods,1378
and the unequaled pair of Twins.1379
The gods living on the moon came,
with the Moon before them.
The gods living on the sun came,
with the Sun before them.
And with the stars before them
came the languid gods of clouds.
-And Vāsava came, the greatest of the Vasus,1381
who is Sakka, known as Purindada.1382
These ten hosts of gods
shone in all different colors.
+And Vāsava came, the greatest of the Vasus,1380
who is Sakka, known as Purindada.1381
These ten hosts of gods
shone in all different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-Then came the Sahabhū gods,1383
blazing like a crested flame;
and the Ariṭṭhakas and Rojas too,1384
and the gods hued blue as flax.
-The Varuṇas and Sahadhammas,1385
the Accutas and Anejakas,1386
the Sūleyyas and Ruciras all came,1387
as did the Vāsavanesi gods.1388
These ten hosts of gods
shone in all different colors.
+Then came the Sahabhū gods,1382
blazing like a crested flame;
and the Ariṭṭhakas and Rojas too,1383
and the gods hued blue as flax.
+The Varuṇas and Sahadhammas,1384
the Accutas and Anejakas,1385
the Sūleyyas and Ruciras all came,1386
as did the Vāsavanesi gods.1387
These ten hosts of gods
shone in all different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-The Samānas, Mahāsamānas,1389
Mānusas, and Mānusuttamas all came,1390
and the gods depraved by play,1391
and those who are malevolent.1392
-Then came the gods of Mercury,1393
and the those who live on Mars.1394
The Pāragas and Mahāpāragas came,1395
such glorious gods.
These ten hosts of gods
shone in all different colors.
+The Samānas, Mahāsamānas,1388
Mānusas, and Mānusuttamas all came,1389
and the gods depraved by play,1390
and those who are malevolent.1391
+Then came the gods of Mercury,1392
and the those who live on Mars.1393
The Pāragas and Mahāpāragas came,1394
such glorious gods.
These ten hosts of gods
shone in all different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-The gods of Venus, the newborn sun, and the Dawn1396
came along with those from Saturn.1397
And the gods of the White Globe came1398
leading the Brilliant Gods.1399
-The Sadāmattas and Hāragajas,1400
and assorted glorious ones;1401
Pajjuna came thundering,1402
he who rains on all quarters.
+The gods of Venus, the newborn sun, and the Dawn1395
came along with those from Saturn.1396
And the gods of the White Globe came1397
leading the Brilliant Gods.1398
+The Sadāmattas and Hāragajas,1399
and assorted glorious ones;1400
Pajjuna came thundering,1401
he who rains on all quarters.
These ten hosts of gods
shone in all different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
-The Khemiyas from the realms of Tusita and Yama,1403
and the glorious Kaṭṭhakas came;1404
the Lambītakas, Lāmaseṭṭhas,1405
those called the Shining, and the gods of Granted Wishes.1406
The Gods Who Love to Create came too,
and those who delight in the Creations of Others.
+The Khemiyas from the realms of Tusita and Yama,1402
and the glorious Kaṭṭhakas came;1403
the Lambītakas, Lāmaseṭṭhas,1404
those called the Shining, and the gods of Granted Wishes.1405
The Gods Who Love to Create came too,
and those who delight in the Creations of Others.
These ten hosts of gods
shone in all different colors.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
These sixty hosts of gods
shone in all different colors.
They came organized by name,
these and others likewise, thinking:
‘We shall see those rid of rebirth, kind,
the undefiled ones who have crossed the flood,
and the dragon who brought them across,
who like the Moon has overcome darkness.’
-Subrahmā and Paramatta came,1407
with sons of those powerful ones.
Sanaṅkumāra and Tissa1408
also came to the meeting in the wood.
-Of a thousand Brahmā realms,
the Great Brahmā stands forth.1409
He has arisen, resplendent,
his formidable body so glorious.
-Ten Gods Almighty came there,1410
each one of them wielding power,
and in the middle of them came
Hārita with his following.”1411
+Subrahmā and Paramatta came,1406
with sons of those powerful ones.
Sanaṅkumāra and Tissa1407
also came to the meeting in the wood.
+Of a thousand Brahmā realms,
the Great Brahmā stands forth.1408
He has arisen, resplendent,
his formidable body so glorious.
+Ten Gods Almighty came there,1409
each one of them wielding power,
and in the middle of them came
Hārita with his following.”1410
When they had all come forth—
the gods with their Lord, and the Brahmās—
Māra’s army came forth too:
see the stupidity of the Dark Lord!
“Come, seize them and bind them,” he said,
“let them be bound by desire!
Surround them on all sides,
don’t let any escape!”
And so there the great general,
the Dark Lord sent forth his army.
He struck the ground with his fist
to make a horrifying sound
@@ -4893,35 +4893,35 @@ 1. The Gathering of Deities
DN 21Sakka’s Questions Sakkapañhasutta
-So I have heard.1412 At one time the Buddha was staying in the land of the Magadhans, where east of Rājagaha there is a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is Indra’s hill cave.1413
+So I have heard.1411 At one time the Buddha was staying in the land of the Magadhans, where east of Rājagaha there is a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is Indra’s hill cave.1412
Now at that time Sakka, the lord of gods, grew eager to see the Buddha. He thought, “Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
Seeing that the Buddha was at Indra’s hill cave, he addressed the gods of the Thirty-Three, “Good sirs, the Buddha is staying in the land of the Magadhans at Indra’s hill cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”
“Yes, lord,” replied the gods.
-Then Sakka addressed the centaur Pañcasikha,1414 “Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at Indra’s hill cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”
-“Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka’s attendant.1415
-Then Sakka went at the head of a retinue consisting of the gods of the Thirty-Three and the centaur Pañcasikha.1416 As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of Ambasaṇḍā.
+Then Sakka addressed the centaur Pañcasikha,1413 “Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at Indra’s hill cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”
+“Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka’s attendant.1414
+Then Sakka went at the head of a retinue consisting of the gods of the Thirty-Three and the centaur Pañcasikha.1415 As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of Ambasaṇḍā.
Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods. People in the villages round about, terrified, shocked, and awestruck, said, “Mount Vediyaka must be on fire today, blazing and burning! Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?”
-Then Sakka addressed the centaur Pañcasikha, “My dear Pañcasikha, it is hard for one like me to get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption.1417 But if you were to charm the Buddha first, then I could go to see him.”
+Then Sakka addressed the centaur Pañcasikha, “My dear Pañcasikha, it is hard for one like me to get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption.1416 But if you were to charm the Buddha first, then I could go to see him.”
“Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went to Indra’s hill cave. When he had drawn near, he stood to one side, thinking, “This is neither too far nor too near; and he’ll hear my voice.”
1. Pañcasikha’s Song
-Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love.1418
+Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love.1417
-“O Bhaddā Suriyavaccasā, my Darling Sunshine,1419
I pay homage to your father Timbaru,1420
through whom was born a lady so fine,
to fill me with a joy I never knew.
-As sweet as a breeze to one who’s sweating,
or when thirsty, a sweet and cooling drink,
so dear are you, Aṅgīrasi, to me—1421
just like the teaching is to all the saints!1422
-Like a cure when you’re struck by fever dire,
or food to ease the hunger pain,
come on, Bhaddā, please put out my fire,1423
quench me like water on a flame.
+“O Bhaddā Suriyavaccasā, my Darling Sunshine,1418
I pay homage to your father Timbaru,1419
through whom was born a lady so fine,
to fill me with a joy I never knew.
+As sweet as a breeze to one who’s sweating,
or when thirsty, a sweet and cooling drink,
so dear are you, Aṅgīrasi, to me—1420
just like the teaching is to all the saints!1421
+Like a cure when you’re struck by fever dire,
or food to ease the hunger pain,
come on, Bhaddā, please put out my fire,1422
quench me like water on a flame.
As elephants burning in the heat of summer,
sink down in a lotus pond to rest,
so cool, full of petals and of pollen—
that’s how I would plunge into your breast.
-Like elephants bursting bonds in rutting season,1424
beating off the pricks of lance and pikes—
I just don’t understand what is the reason
I’m so crazy for your shapely thighs!
+Like elephants bursting bonds in rutting season,1423
beating off the pricks of lance and pikes—
I just don’t understand what is the reason
I’m so crazy for your shapely thighs!
For you, my heart is full of passion,
I’m in an besotted state of mind.
There is no going back, I’m just not able,
I’m like a fish that’s hooked up on the line.
Come on, my Bhaddā, hold me, fair of thighs!
Embrace me, with your so bashful eyes!
Take me in your arms, my lovely lady,
that’s all I’d ever want or could desire.
Ah, then my desire was such a small thing,
my sweet, with your curling wavy hair;
now, like to arahants an offering,
it’s grown so very much from there.
-Whatever the merit I have forged
by giving to such perfected beings—
may that, my altogether gorgeous,
ripen in togetherness with you.1425
+Whatever the merit I have forged
by giving to such perfected beings—
may that, my altogether gorgeous,
ripen in togetherness with you.1424
Whatever the merit I have forged
in this vast territory,
may that, my altogether gorgeous,
ripen in togetherness with you.
-As the Sakyan, absorbed, did meditate
at one, alert, and mindful too,
the sage seeking the deathless state—1426
so I, oh my Sunshine, seek for you!
+As the Sakyan, absorbed, did meditate
at one, alert, and mindful too,
the sage seeking the deathless state—1425
so I, oh my Sunshine, seek for you!
And just like the sage would delight,
once he had awakened to the truth,
so I would delight, my fine lady,
were I to become one with you.
-If Sakka were to grant me one wish,1427
as Lord of the Thirty and Three,
my Bhaddā, you’re all I would wish for,
so strong is the love in me.
+If Sakka were to grant me one wish,1426
as Lord of the Thirty and Three,
my Bhaddā, you’re all I would wish for,
so strong is the love in me.
Like a freshly blossoming sal tree
is your father, my lady so wise.
I pay homage to he, bowing humbly,
whose daughter is of such a kind.”
-When Pañcasikha had spoken, the Buddha said to him, “Pañcasikha, the sound of your strings blends well with the sound of your singing,1428 so that neither overpowers the other. But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?”
+When Pañcasikha had spoken, the Buddha said to him, “Pañcasikha, the sound of your strings blends well with the sound of your singing,1427 so that neither overpowers the other. But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?”1428
“This one time, sir, when you were first awakened, you were staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. And at that time I was in love with the lady named Bhaddā Suriyavaccasā, ‘Darling Sunshine’, the daughter of the centaur king Timbaru. But the sister desired another—1429 it was the one named Sikhaṇḍī—Mātali the charioteer’s son—who she loved.1430 Since I couldn’t win that sister by any means, I took my arched harp to Timbaru’s home, where I played those verses.
When I finished, Suriyavaccasā said to me, ‘Dear sir, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the Thirty-Three in the Hall of Justice. Since you extol the Buddha, let us meet up today.’ And that’s when I met up with that sister. But we have not met since.”
2. The Approach of Sakka
@@ -6696,52 +6696,52 @@ 4. Fours
Four powers: energy, mindfulness, immersion, and wisdom.1966
Four foundations: the foundations of wisdom, truth, generosity, and peace.1967
Four ways of answering questions: There is a question that should be answered definitively. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.1968
-Four deeds: There are deeds that are dark with dark result. There are deeds that are bright with bright result. There are deeds that are dark and bright with dark and bright result. There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.1969
-Four things to be realized: Past lives are to be realized with recollection. The passing away and rebirth of sentient beings is to be realized with vision. The eight liberations are to be realized with direct meditative experience. The ending of defilements is to be realized with wisdom.1970
-Four floods: the floods of sensuality, desire for rebirth, views, and ignorance.1971
-Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance.1972
+Four deeds: There are deeds that are dark with dark result. There are deeds that are bright with bright result. There are deeds that are dark and bright with dark and bright result.1969 There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.1970
+Four things to be realized: Past lives are to be realized with recollection. The passing away and rebirth of sentient beings is to be realized with vision. The eight liberations are to be realized with direct meditative experience. The ending of defilements is to be realized with wisdom.1971
+Four floods: the floods of sensuality, desire for rebirth, views, and ignorance.1972
+Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance.1973
Four unyokings: unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.
-Four ties: the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.1973
+Four ties: the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.1974
Four kinds of grasping: grasping at sensual pleasures, views, precepts and observances, and theories of a self.
-Four kinds of reproduction: reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.1974
-Four kinds of conception: Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.1975
-Four kinds of reincarnation: There is a reincarnation where only one’s own intention is effective, not that of others. There is a reincarnation where only the intention of others is effective, not one’s own. There is a reincarnation where both one’s own and others’ intentions are effective. There is a reincarnation where neither one’s own nor others’ intentions are effective.1976
-Four ways of purifying a religious donation: There’s a religious donation that’s purified by the giver, not the recipient. There’s a religious donation that’s purified by the recipient, not the giver. There’s a religious donation that’s purified by neither the giver nor the recipient. There’s a religious donation that’s purified by both the giver and the recipient.1977
-Four ways of being inclusive: giving, kindly words, taking care, and equality.1978
-Four ignoble expressions: speech that’s false, divisive, harsh, or nonsensical.1979
+Four kinds of reproduction: reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.1975
+Four kinds of conception: Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.1976
+Four kinds of reincarnation: There is a reincarnation where only one’s own intention is effective, not that of others. There is a reincarnation where only the intention of others is effective, not one’s own. There is a reincarnation where both one’s own and others’ intentions are effective. There is a reincarnation where neither one’s own nor others’ intentions are effective.1977
+Four ways of purifying a religious donation: There’s a religious donation that’s purified by the giver, not the recipient. There’s a religious donation that’s purified by the recipient, not the giver. There’s a religious donation that’s purified by neither the giver nor the recipient. There’s a religious donation that’s purified by both the giver and the recipient.1978
+Four ways of being inclusive: giving, kindly words, taking care, and equality.1979
+Four ignoble expressions: speech that’s false, divisive, harsh, or nonsensical.1980
Four noble expressions: refraining from speech that’s false, divisive, harsh, or nonsensical.
Another four ignoble expressions: saying you’ve seen, heard, thought, or known something, but you haven’t.
Another four noble expressions: saying you haven’t seen, heard, thought, or known something, and you haven’t.
Another four ignoble expressions: saying you haven’t seen, heard, thought, or known something, and you have.
Another four noble expressions: saying you’ve seen, heard, thought, or known something, and you have.
-Four persons: One person mortifies themselves, committed to the practice of mortifying themselves. One person mortifies others, committed to the practice of mortifying others. One person mortifies themselves and others, committed to the practice of mortifying themselves and others. One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.1980
+Four persons: One person mortifies themselves, committed to the practice of mortifying themselves. One person mortifies others, committed to the practice of mortifying others. One person mortifies themselves and others, committed to the practice of mortifying themselves and others. One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.1981
Another four persons: One person practices to benefit themselves, but not others. One person practices to benefit others, but not themselves. One person practices to benefit neither themselves nor others. One person practices to benefit both themselves and others.
-Another four persons: the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.1981
-Another four persons: the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.1982
+Another four persons: the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.1982
+Another four persons: the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.1983
These are the teachings grouped by four that have been rightly explained by the Buddha. You should all recite these in concert.
The first recitation section is finished.
5. Fives
There are teachings grouped by five that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by five?
-Five aggregates: form, feeling, perception, choices, and consciousness.1983
+Five aggregates: form, feeling, perception, choices, and consciousness.1984
Five grasping aggregates: form, feeling, perception, choices, and consciousness.
Five kinds of sensual stimulation: Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
-Five destinations: hell, the animal realm, the ghost realm, humanity, and the gods.1984
-Five kinds of stinginess: stinginess with dwellings, families, material possessions, praise, and the teachings.1985
+Five destinations: hell, the animal realm, the ghost realm, humanity, and the gods.1985
+Five kinds of stinginess: stinginess with dwellings, families, material possessions, praise, and the teachings.1986
Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Five lower fetters: substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
Five higher fetters: desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Five precepts: refraining from killing living creatures, stealing, sexual misconduct, lying, and drinking alcohol, which is a basis for negligence.
-Five things that can’t be done: A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person.1986
-Five losses: loss of relatives, wealth, health, ethics, and view. It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.1987
+Five things that can’t be done: A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person.1987
+Five losses: loss of relatives, wealth, health, ethics, and view. It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.1988
Five endowments: endowment with relatives, wealth, health, ethics, and view. It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
-Five drawbacks for an unethical person because of their failure in ethics: Firstly, an unethical person loses substantial wealth on account of negligence. This is the first drawback. Furthermore, an unethical person gets a bad reputation. This is the second drawback. Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback. Furthermore, an unethical person feels lost when they die. This is the fourth drawback. Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback.1988
+Five drawbacks for an unethical person because of their failure in ethics: Firstly, an unethical person loses substantial wealth on account of negligence. This is the first drawback. Furthermore, an unethical person gets a bad reputation. This is the second drawback. Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback. Furthermore, an unethical person feels lost when they die. This is the fourth drawback. Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback.1989
Five benefits for an ethical person because of their accomplishment in ethics: Firstly, an ethical person gains substantial wealth on account of diligence. This is the first benefit. Furthermore, an ethical person gets a good reputation. This is the second benefit. Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit. Furthermore, an ethical person dies not feeling lost. This is the fourth benefit. Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit.
-A mendicant who wants to accuse another should first establish five things in themselves: I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves.1989
-Five factors that support meditation: A mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.1990
-Five pure abodes: Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods, and Akaniṭṭha.1991
-Five non-returners: one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.1992
-Five kinds of emotional barrenness: Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.1993
-Five emotional shackles: Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first emotional shackle. Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle.1994
+A mendicant who wants to accuse another should first establish five things in themselves: I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves.1990
+Five factors that support meditation: A mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.1991
+Five pure abodes: Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods, and Akaniṭṭha.1992
+Five non-returners: one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.1993
+Five kinds of emotional barrenness: Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.1994
+Five emotional shackles: Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first emotional shackle. Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle.1995
Five faculties: eye, ear, nose, tongue, and body.
Another five faculties: pleasure, pain, happiness, sadness, and equanimity.
Another five faculties: faith, energy, mindfulness, immersion, and wisdom.
@@ -6749,10 +6749,10 @@ 5. Fives
Take another case where a mendicant focuses on ill will, but their mind isn’t secure … But when they focus on good will, their mind becomes secure … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.
Take another case where a mendicant focuses on harming, but their mind isn’t eager … But when they focus on compassion, their mind becomes secure … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.
Take another case where a mendicant focuses on form, but their mind isn’t secure … But when they focus on the formless, their mind becomes secure … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.
-Take a case where a mendicant focuses on substantial reality, but their mind isn’t secure, confident, settled, and decided about it. But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality. They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. This is how the escape from substantial reality is explained.1995
+Take a case where a mendicant focuses on substantial reality, but their mind isn’t secure, confident, settled, and decided about it. But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality. They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. This is how the escape from substantial reality is explained.1996
Five opportunities for freedom: Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first opportunity for freedom.
-Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. … Or the mendicant recites the teaching in detail as they learned and memorized it. … Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. … Or a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth opportunity for freedom.1996
-Five perceptions that ripen in freedom: the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.1997
+Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. … Or the mendicant recites the teaching in detail as they learned and memorized it. … Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. … Or a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth opportunity for freedom.1997
+Five perceptions that ripen in freedom: the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.1998
These are the teachings grouped by five that have been rightly explained by the Buddha. You should all recite these in concert.
6. Sixes
There are teachings grouped by six that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by six?
@@ -6764,10 +6764,10 @@ 6. Sixes
Six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and ideas.
Six bodies of intention: intention regarding sights, sounds, smells, tastes, touches, and ideas.
Six classes of craving: craving for sights, sounds, smells, tastes, touches, and ideas.
-Six kinds of disrespect: A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.1998
-Six kinds of respect: A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.1999
+Six kinds of disrespect: A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.1999
+Six kinds of respect: A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.2000
Six preoccupations with happiness: Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness. Hearing a sound with the ear … Smelling an odor with the nose … Tasting a flavor with the tongue …
-Feeling a touch with the body … Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for happiness.2000
+Feeling a touch with the body … Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for happiness.2001
Six preoccupations with sadness: Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. … Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for sadness.
Six preoccupations with equanimity: Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. … Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for equanimity.
Six warm-hearted qualities: Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
@@ -6775,7 +6775,7 @@ 6. Sixes
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private. This too is a warm-hearted quality.
Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.
-They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.2001
+They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.2002
Six roots of arguments: Firstly, a mendicant is irritable and hostile. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of arguments, so it doesn’t come up in the future.
Furthermore, a mendicant is offensive and contemptuous … They’re jealous and stingy … They’re devious and deceitful … They have corrupt wishes and wrong view … They’re attached to their own views, holding them tight, and refusing to let go. If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of arguments, so it doesn’t come up in the future.
Six elements: earth, water, fire, air, space, and consciousness.
@@ -6784,35 +6784,35 @@ 6. Sixes
Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow discontent still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by rejoicing that is the escape from discontent.’
Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by equanimity that is the escape from desire.’
Take another mendicant who says: ‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow my consciousness still follows after signs.’ They should be told, ‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’
-Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’2002
-Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service, and recollection.2003
+Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’2003
+Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service, and recollection.2004
Six topics for recollection: the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
-Six consistent responses: A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.2004
-Six classes of rebirth: Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.2005
-Six perceptions that help penetration: the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.2006
+Six consistent responses: A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.2005
+Six classes of rebirth: Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.2006
+Six perceptions that help penetration: the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.2007
These are the teachings grouped by six that have been rightly explained by the Buddha. You should all recite these in concert.
7. Sevens
There are teachings grouped by seven that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by seven?
-Seven riches of the noble ones: the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.2007
+Seven riches of the noble ones: the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.2008
Seven awakening factors: mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.
-Seven prerequisites for immersion: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.2008
-Seven bad qualities: a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.2009
-Seven good qualities: a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.2010
-Seven aspects of the teachings of the true persons: a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people.2011
-Seven qualifications for graduation: A mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future.2012
-Seven perceptions: the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.2013
-Seven powers: faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.2014
+Seven prerequisites for immersion: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.2009
+Seven bad qualities: a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.2010
+Seven good qualities: a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.2011
+Seven aspects of the teachings of the true persons: a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people.2012
+Seven qualifications for graduation: A mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future.2013
+Seven perceptions: the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.2014
+Seven powers: faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.2015
Seven planes of consciousness: There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. This is the second plane of consciousness.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness.
There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth plane of consciousness.
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the fifth plane of consciousness.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness.
-There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness.2015
+There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness.2016
Seven persons worthy of a religious donation: one freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.
Seven underlying tendencies: sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Seven fetters: attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
-Seven principles for the settlement of any disciplinary issues that might arise: Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable.2016
+Seven principles for the settlement of any disciplinary issues that might arise: Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable.2017
These are the teachings grouped by seven that have been rightly explained by the Buddha. You should all recite these in concert.
The second recitation section is finished.
8. Eights
@@ -6827,7 +6827,7 @@ 8. Eights
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, rough or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is tired and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the fifth ground for laziness.
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, rough or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the sixth ground for laziness.
Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the seventh ground for laziness.
-Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for laziness.2017
+Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for laziness.2018
Eight grounds for arousing energy: Firstly, a mendicant has some work to do. They think: ‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy.
Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ They rouse up energy… This is the second ground for arousing energy.
Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ They rouse up energy… This is the third ground for arousing energy.
@@ -6836,13 +6836,13 @@ 8. Eights
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, rough or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’ They rouse up energy… This is the sixth ground for arousing energy.
Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’ They rouse up energy… This is the seventh ground for arousing energy.
Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy.
-Eight reasons to give: A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’2018
+Eight reasons to give: A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’2019
Eight rebirths by giving: First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’ They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins. Whatever they give they expect back. And they’ve heard: ‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’ They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins. Whatever they give they expect back. And they’ve heard: ‘The Gods of the Thirty-Three … the Gods of Yama … the Joyful Gods … the Gods Who Love to Create … the Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’ They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.
-Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. And they’ve heard: ‘The Gods of Brahmā’s Host are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Host!’ They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. And for those free of desire, not those with desire. The heart’s wish of an ethical person succeeds because of their freedom from desire.2019
-Eight assemblies: the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.2020
-Eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.2021
+Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. And they’ve heard: ‘The Gods of Brahmā’s Host are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Host!’ They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. And for those free of desire, not those with desire. The heart’s wish of an ethical person succeeds because of their freedom from desire.2020
+Eight assemblies: the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.2021
+Eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.2022
Eight dimensions of mastery: Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.
@@ -6850,7 +6850,7 @@ 8. Eights
Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance. They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.
Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.
-Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery.2022
+Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery.2023
Eight liberations: Having physical form, they see forms. This is the first liberation.
Not perceiving physical form internally, they see forms externally. This is the second liberation.
They’re focused only on beauty. This is the third liberation.
@@ -6858,11 +6858,11 @@ 8. Eights
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation.
-Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation.2023
+Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation.2024
These are the teachings grouped by eight that have been rightly explained by the Buddha. You should all recite these in concert.
9. Nines
There are teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by nine?
-Nine grounds for resentment: Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment.2024
+Nine grounds for resentment: Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment.2025
Nine methods to get rid of resentment: Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are doing wrong to me …’ … ‘They will do wrong to me …’ … ‘They did wrong by someone I love …’ … ‘They are doing wrong by someone I love …’ … ‘They will do wrong by someone I love …’ … ‘They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
Nine abodes of sentient beings: There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. This is the second abode of sentient beings.
@@ -6872,7 +6872,7 @@ 9. Nines
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the sixth abode of sentient beings.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings.
-There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings.2025
+There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings.2026
Nine lost opportunities for spiritual practice: Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But a person has been reborn in hell. This is the first lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. But a person has been reborn in the animal realm. This is the second lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost realm. This is the third lost opportunity for spiritual practice.
@@ -6881,9 +6881,9 @@ 9. Nines
Furthermore, a Realized One has arisen in the world. But a person has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go. This is the sixth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is the seventh lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish what is well said from what is poorly said. This is the eighth lost opportunity for spiritual practice.
-Furthermore, a Realized One has arisen in the world. But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the ninth lost opportunity for spiritual practice.2026
-Nine progressive meditations: A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.2027
-Nine progressive cessations: For someone who has attained the first absorption, sensual perceptions have ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.2028
+Furthermore, a Realized One has arisen in the world. But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the ninth lost opportunity for spiritual practice.2027
+Nine progressive meditations: A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.2028
+Nine progressive cessations: For someone who has attained the first absorption, sensual perceptions have ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.2029
These are the teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert.
10. Tens
There are teachings grouped by ten that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by ten?
@@ -6895,9 +6895,9 @@ 10. Tens
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protector.
Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. This too is a quality that serves as protector.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This too is a quality that serves as protector.
-Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.2029 This too is a quality that serves as protector.
-Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector.2030
-Ten universal dimensions of meditation: Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, undivided and limitless.2031
+Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.2030 This too is a quality that serves as protector.
+Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector.2031
+Ten universal dimensions of meditation: Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, undivided and limitless.2032
Ten ways of doing unskillful deeds: killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
Ten abodes of the noble ones: A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
@@ -6910,34 +6910,34 @@ 10. Tens
And how does a mendicant have unsullied intentions? It’s when they’ve given up sensual, malicious, and cruel intentions. That’s how a mendicant has unsullied intentions.
And how has a mendicant stilled the physical process? It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process.
And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed, hate, and delusion. That’s how a mendicant is well freed in mind.
-And how is a mendicant well freed by wisdom? It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’ That’s how a mendicant’s mind is well freed by wisdom.2032
-Ten qualities of an adept: an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.2033
+And how is a mendicant well freed by wisdom? It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’ That’s how a mendicant’s mind is well freed by wisdom.2033
+Ten qualities of an adept: an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.2034
Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
Then the Buddha got up and said to Venerable Sāriputta, “Good, good, Sāriputta! It’s good that you’ve taught this exposition of the reciting in concert.”
That is what Venerable Sāriputta said, and the teacher approved. Satisfied, the mendicants approved what Sāriputta said.
DN 34Up to Ten Dasuttarasutta
-So I have heard. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of five hundred mendicants.2034 There Sāriputta addressed the mendicants:2035 “Reverends, mendicants!”
+So I have heard. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of five hundred mendicants.2035 There Sāriputta addressed the mendicants:2036 “Reverends, mendicants!”
“Reverend,” they replied. Sāriputta said this:
-“I will relate the teachings2036
up to ten for attaining extinguishment,
for making an end of suffering,
the release from all ties.2037
+“I will relate the teachings2037
up to ten for attaining extinguishment,
for making an end of suffering,
the release from all ties.2038
1. Groups of One
-Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized.2038
-What one thing is helpful? Diligence in skillful qualities.2039
-What one thing should be developed? Mindfulness of the body that is full of pleasure.2040
-What one thing should be completely understood? Contact, which is accompanied by defilements and is prone to being grasped.2041
+Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized.2039
+What one thing is helpful? Diligence in skillful qualities.2040
+What one thing should be developed? Mindfulness of the body that is full of pleasure.2041
+What one thing should be completely understood? Contact, which is accompanied by defilements and is prone to being grasped.2042
What one thing should be given up? The conceit ‘I am’.
What one thing makes things worse? Irrational application of mind.
What one thing leads to distinction? Rational application of mind.
-What one thing is hard to comprehend? The heart’s immersion of immediate result.2042
+What one thing is hard to comprehend? The heart’s immersion of immediate result.2043
What one thing should be produced? Unshakable knowledge.
What one thing should be directly known? All sentient beings are sustained by food.
What one thing should be realized? The unshakable release of the heart.
So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
2. Groups of Two
-Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized.2043
+Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized.2044
What two things are helpful? Mindfulness and situational awareness.
What two things should be developed? Serenity and discernment.
What two things should be completely understood? Name and form.
@@ -6946,31 +6946,31 @@ 2. Groups of Two
What two things lead to distinction? Being easy to admonish and having good friends.
What two things are hard to comprehend? What are the causes and reasons for the corruption of sentient beings, and what are the causes and reasons for the purification of sentient beings.
What two things should be produced? Two knowledges: knowledge of ending, and knowledge of non-arising.
-What two things should be directly known? Two elements: the conditioned element and the unconditioned element.2044
+What two things should be directly known? Two elements: the conditioned element and the unconditioned element.2045
What two things should be realized? Knowledge and freedom.
So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
3. Groups of Three
Three things are helpful, etc.
-What three things are helpful? Associating with true persons, listening to the true teaching, and practicing in line with the teaching.2045
+What three things are helpful? Associating with true persons, listening to the true teaching, and practicing in line with the teaching.2046
What three things should be developed? Three kinds of immersion. Immersion with placing the mind and keeping it connected. Immersion without placing the mind, but just keeping it connected. Immersion without placing the mind or keeping it connected.
What three things should be completely understood? Three feelings: pleasant, painful, and neutral.
What three things should be given up? Three cravings: craving for sensual pleasures, craving for continued existence, and craving to end existence.
What three things make things worse? Three unskillful roots: greed, hate, and delusion.
What three things lead to distinction? Three skillful roots: non-greed, non-hate, and non-delusion.
-What three things are hard to comprehend? Three elements of escape. Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.2046
-What three things should be produced? Three knowledges: knowledge regarding the past portion, the future portion, and the present portion.2047
+What three things are hard to comprehend? Three elements of escape. Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.2047
+What three things should be produced? Three knowledges: knowledge regarding the past portion, the future portion, and the present portion.2048
What three things should be directly known? Three elements: sensuality, form, and formlessness.
What three things should be realized? Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
4. Groups of Four
Four things are helpful, etc.
-What four things are helpful? Four situations: living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit.2048
+What four things are helpful? Four situations: living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit.2049
What four things should be developed? The four kinds of mindfulness meditation. A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
What four things should be completely understood? Four foods: solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
What four things should be given up? Four floods: sensuality, desire for rebirth, views, and ignorance.
What four things make things worse? Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance.
What four things lead to distinction? Four kinds of unyoking: unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.
-What four things are hard to comprehend? Four kinds of immersion: immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration.2049
+What four things are hard to comprehend? Four kinds of immersion: immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration.2050
What four things should be produced? Four knowledges: knowledge of the present phenomena, inferential knowledge, knowledge of others’ minds, and conventional knowledge.
What four things should be directly known? The four noble truths: suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
What four things should be realized? Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection.
@@ -6978,7 +6978,7 @@ 4. Groups of Four
5. Groups of Five
Five things are helpful, etc.
What five things are helpful? Five factors that support meditation. A mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
-What five things should be developed? Right immersion with five factors: pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the foundation for reviewing.2050
+What five things should be developed? Right immersion with five factors: pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the foundation for reviewing.2051
What five things should be completely understood? Five grasping aggregates: form, feeling, perception, choices, and consciousness.
What five things should be given up? Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
What five things make things worse? Five kinds of emotional barrenness. Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.
@@ -7060,7 +7060,7 @@ 8. Groups of Eight
Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the sixth cause.
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is the seventh cause.
-Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the eighth cause.2051
+Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the eighth cause.2052
What eight things should be developed? The noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
What eight things should be completely understood? Eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.
What eight things should be given up? Eight wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
@@ -7088,7 +7088,7 @@ 8. Groups of Eight
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish what is well said from what is poorly said. This is the seventh lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as announced by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the eighth lost opportunity for spiritual practice.
-What eight things should be produced? Eight thoughts of a great man. ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless. This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’2052
+What eight things should be produced? Eight thoughts of a great man. ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless. This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’2053
What eight things should be directly known? Eight dimensions of mastery. Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.
@@ -7108,8 +7108,8 @@ 8. Groups of Eight
So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
9. Groups of Nine
Nine things are helpful, etc.
-What nine things are helpful? Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.2053
-What nine things should be developed? Nine factors of trying to be pure. The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.2054
+What nine things are helpful? Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.2054
+What nine things should be developed? Nine factors of trying to be pure. The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.2055
What nine things should be completely understood? Nine abodes of sentient beings. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. This is the second abode of sentient beings.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third abode of sentient beings.
@@ -7119,11 +7119,11 @@ 9. Groups of Nine
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings.
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings.
-What nine things should be given up? Nine things rooted in craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, divisive speech, and lies.2055
+What nine things should be given up? Nine things rooted in craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, divisive speech, and lies.2056
What nine things make things worse? Nine grounds for resentment. Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment.
What nine things lead to distinction? Nine methods to get rid of resentment. Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are doing wrong to me …’ … ‘They will do wrong to me …’ … ‘They did wrong by someone I love …’ … ‘They are doing wrong by someone I love …’ … ‘They will do wrong by someone I love …’ … ‘They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
-What nine things are hard to comprehend? Nine kinds of diversity. Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.2056
-What nine things should be produced? Nine perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.2057
+What nine things are hard to comprehend? Nine kinds of diversity. Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.2057
+What nine things should be produced? Nine perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.2058
What nine things should be directly known? Nine progressive meditations. A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
What nine things should be realized? Nine progressive cessations. For someone who has attained the first absorption, sensual perceptions have ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
@@ -7156,9 +7156,9 @@ 10. Groups of Ten
And how has a mendicant stilled the physical process? Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process.
And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed, hate, and delusion. That’s how a mendicant is well freed in mind.
And how is a mendicant well freed by wisdom? It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’ That’s how a mendicant’s mind is well freed by wisdom.
-What ten things should be produced? Ten perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.2058
+What ten things should be produced? Ten perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.2059
What ten things should be directly known? Ten grounds for wearing away. For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. For one of right intention, wrong intention is worn away. … For one of right speech, wrong speech is worn away. … For one of right action, wrong action is worn away. … For one of right livelihood, wrong livelihood is worn away. … For one of right effort, wrong effort is worn away. … For one of right mindfulness, wrong mindfulness is worn away. … For one of right immersion, wrong immersion is worn away. … For one of right knowledge, wrong knowledge is worn away. … For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away.
-What ten things should be realized? Ten qualities of an adept: an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.2059
+What ten things should be realized? Ten qualities of an adept: an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.2060
So these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.” This is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.
The Long Discourses are completed.
@@ -7622,7 +7622,7 @@ Endnotes
This sutta with its commentary was translated by Bhikkhu Bodhi in his The Fruits of Recluseship. ↩
-This monastery belonged to the Buddha’s doctor, Jīvaka, who appears later in the sutta. His story is told in Kd 8. MN 55 on eating meat is addressed to him. ↩
+This monastery belonged to the Buddha’s doctor, Jīvaka, who appears later in the sutta. His story is told in Pli Tv Kd 8, where we learn that he was raised by Prince Abhaya of Magadha, a Jain MN 58 who was also interested in the teachings of Pūraṇa Kassapa SN 46.56. MN 55 on eating meat is addressed to him. ↩
The Komudī was an especially celebrated full moon on the last month of the rainy season (kattikā, October/November), when the skies were clear, the lotuses (kumudā) were in bloom, and the moon was in conjunction with the Pleiades, which gave the month its name. ↩
@@ -7757,3700 +7757,3700 @@ Endnotes
Unlike the materialism of Ajita Kesakambala, one of the basic substances is the soul. He uses jīva, the same term used by the Jains, rather than attā as preferred by the brahmins. Likewise, the Jains held a similar doctrine of six uncreated and eternal “substances” (kāya or dravya): soul, the media for motion and rest, matter, space, and time. ↩
-See DN 25:16.3 for a “fourfold restraint” that is closer to that found in extant Jain texts. At MN 12:44.1 the Buddha says he used to practice a “four-factored spiritual path” that consisted of Jain-like austerities. ↩
+While this is a genuine Jain teaching, it has not been identified as a “fourfold restraint”. DN 25:16.3 preserves another “fourfold restraint” that is closer to that found in Jainism. At MN 12:44.1 the Buddha says he once practiced a “four-factored spiritual path” that consisted of Jain-like austerities. ↩
-“Restraint” (vara) puns with “water” (vāri) in the next passage. This is different to any recorded Jain fourfold restraint, but it can still be read in light of Jain beliefs and practices. ↩
+At Isibhāsiyāiṁ 29.19, Vardhamāna ( Mahāvīra) teaches that a sage is savva-vārīhiṃ vārie, “restrained in all restraints”, which clearly parallels our current passage. In that passage, “restraint” refers to stopping the influx of defilements through the five senses, neither delighting in the pleasant nor loathing the unpleasant. | Read vāri as future passive participle (cf. Sanskrit vārya). | Dhuta in the sense “shaken off (evil by means of ascetic practices)” is a characteristic Jain term. | For sabbavāriphuṭo compare ophuṭo at MN 99:15.5. In both cases phuṭ appears in a string of terms from the root var, and is possibly a corrupted form, or at least has the same meaning. ↩
-Jains regarded water as both a living thing and full of living things. Ascetics were “obstructed” from crossing water when it might bring harm; they were “devoted” to caring for water; they “shook off” water by drying naturally when they got wet; and they lived in the knowledge that their bodies were “pervaded” by living water. ↩
+This places him among the “endless flip-floppers” of DN 1:2.23.1. However, we do not know on which of the four grounds he justified his evasiveness. ↩
-This places him among the “endless flip-floppers” of DN 1:2.23.1. However, we do not know on which of the four grounds he justified his evasiveness. ↩
+The Buddha answers directly, with confidence. This whole passage is a masterclass in effective dialogue. ↩
-The Buddha answers directly, with confidence. This whole passage is a masterclass in effective dialogue. ↩
+He engages Ajātasattu rather than lecturing him. ↩
-He engages Ajātasattu rather than lecturing him. ↩
+See mukhaṁ ullokentī at MN 79 and SN 56.39. ↩
-See mukhaṁ ullokentī at MN 79 and SN 56.39. ↩
+Even a servant believed in the doctrine of kamma. ↩
-Even a servant believed in the doctrine of kamma. ↩
+There is no question of the divinity of kings. ↩
-There is no question of the divinity of kings. ↩
+The doctrine of kamma leads to living a better life, not stewing in resentment. ↩
-The doctrine of kamma leads to living a better life, not stewing in resentment. ↩
+Kd 1:47 penalizes the ordination of bondservants or slaves, despite the fact that Ajātasattu’s father, Bimbisāra, had ordered that no action was to be taken against any bondservant who ordained under the Buddha. ↩
-Kd 1:47 penalizes the ordination of bondservants or slaves, despite the fact that Ajātasattu’s father, Bimbisāra, had ordered that no action was to be taken against any bondservant who ordained under the Buddha. ↩
+Here the Buddha foreshadows the larger themes detailed later. ↩
-Here the Buddha foreshadows the larger themes detailed later. ↩
+Even under a king so compromised as Ajātasattu, a runaway slave who has ordained is rewarded not punished. ↩
-Even under a king so compromised as Ajātasattu, a runaway slave who has ordained is rewarded not punished. ↩
+In contrast with the former teachers, the Buddha gives a clear answer in terms that Ajātasattu would understand. ↩
-In contrast with the former teachers, the Buddha gives a clear answer in terms that Ajātasattu would understand. ↩
+The Buddha establishes common ground with the king before venturing into deeper waters. ↩
-The Buddha establishes common ground with the king before venturing into deeper waters. ↩
+By starting with a very basic and obvious fruit, the Buddha stimulates Ajātasattu to seek a deeper answer. ↩
-By starting with a very basic and obvious fruit, the Buddha stimulates Ajātasattu to seek a deeper answer. ↩
+Karakārako rāsivaḍḍhako is a unique phrase. For karakāraka, compare MN 57:2.3, where a naked ascetic “does a hard thing”. Rāsi means “heap” (of grain or wealth according to the commentary). ↩
-Karakārako rāsivaḍḍhako is a unique phrase. For karakāraka, compare MN 57:2.3, where a naked ascetic “does a hard thing”. Rāsi means “heap” (of grain or wealth according to the commentary). ↩
+The bonded servant had no wealth or family to renounce, but the worker does. ↩
-The bonded servant had no wealth or family to renounce, but the worker does. ↩
+Having established the king’s genuine interest and understanding, the Buddha prepares him for the long discourse to follow. ↩
-Having established the king’s genuine interest and understanding, the Buddha prepares him for the long discourse to follow. ↩
+This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. ↩
-This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. ↩
+The Buddha realizes the truth by his own understanding, not through divine intervention or other metaphysical means. ↩
-The Buddha realizes the truth by his own understanding, not through divine intervention or other metaphysical means. ↩
+It is good when first heard, when practicing, and when one has realized the fruits. ↩
-It is good when first heard, when practicing, and when one has realized the fruits. ↩
+The word “householder” (gahapati) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. ↩
-The word “householder” (gahapati) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. ↩
+This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”. ↩
-This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”. ↩
+While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. ↩
-While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. ↩
+To steal anything of substantial value is an expulsion offence. ↩
-To steal anything of substantial value is an expulsion offence. ↩
+Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. ↩
-Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. ↩
+While any form of lying is forbidden, if a monastic falsely claims states of enlightenment or deep meditation they are expelled. ↩
-While any form of lying is forbidden, if a monastic falsely claims states of enlightenment or deep meditation they are expelled. ↩
+To avoid sleeping too much. ↩
-To avoid sleeping too much. ↩
+This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. ↩
-This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. ↩
+Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. ↩
-Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. ↩
+It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. ↩
-It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. ↩
+Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. ↩
-Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. ↩
+Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. ↩
-Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. ↩
+These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. ↩
-These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. ↩
+A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. ↩
-A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. ↩
+These are the prerequisite conditions for embarking on deep meditation. ↩
-These are the prerequisite conditions for embarking on deep meditation. ↩
+For parimukha (“in front”) we find pratimukha in Sanskrit, which can mean the reflection of the face. Late canonical Pali explains this as “this tip of the nose or the reflection of the face (mukhanimitta)”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”. ↩
-For parimukha (“in front”) we find pratimukha in Sanskrit, which can mean the reflection of the face. Late canonical Pali explains this as “this tip of the nose or the reflection of the face (mukhanimitta)”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”. ↩
+Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. ↩
-Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. ↩
+Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. ↩
-Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. ↩
+“Mindfulness and situational awareness” has a prominent role in abandoning dullness. ↩
-“Mindfulness and situational awareness” has a prominent role in abandoning dullness. ↩
+Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. ↩
-Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. ↩
+The meditator set out on their path after gaining faith in the Buddha. ↩
-The meditator set out on their path after gaining faith in the Buddha. ↩
+The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. ↩
-The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. ↩
+The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”. ↩
-The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”. ↩
+Each simile illustrates not the happiness of acquisition, but of letting go. ↩
-Each simile illustrates not the happiness of acquisition, but of letting go. ↩
+The Buddha did not emphasize technical details of technique, but the emotional wholeness and joy that leads to deep meditation. ↩
-The Buddha did not emphasize technical details of technique, but the emotional wholeness and joy that leads to deep meditation. ↩
+Jhāna is a state of “elevated consciousness” (adhicitta), so all the terms have an elevated sense. The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. The “unskillful qualities” are the five hindrances. The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. “Placing the mind and keeping it connected” (vitakka, vicāra) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. ↩
-Jhāna is a state of “elevated consciousness” (adhicitta), so all the terms have an elevated sense. The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. The “unskillful qualities” are the five hindrances. The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. “Placing the mind and keeping it connected” (vitakka, vicāra) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. ↩
+As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (phoṭṭhabba), to the interior mental experience of bliss and light (manomayakāya), to the direct personal realization of highest truth (MN 70:23.2: kāyena ceva paramasaccaṁ sacchikaroti). ↩
-As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (phoṭṭhabba), to the interior mental experience of bliss and light (manomayakāya), to the direct personal realization of highest truth (MN 70:23.2: kāyena ceva paramasaccaṁ sacchikaroti). ↩
+The kneading is the “placing the mind and keeping it connected”, the water is bliss, while the lack of leaking speaks to the contained interiority of the experience. ↩
-The kneading is the “placing the mind and keeping it connected”, the water is bliss, while the lack of leaking speaks to the contained interiority of the experience. ↩
+The Buddha has answered Ajātasattu’s question. But he is far from finished. ↩
-The Buddha has answered Ajātasattu’s question. But he is far from finished. ↩
+Each jhāna begins as the least refined aspect of the previous jhāna ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. ↩
-Each jhāna begins as the least refined aspect of the previous jhāna ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. ↩
+Again the simile emphasizes the water as bliss, while the lack of inflow expresses containment and unification. ↩
-Again the simile emphasizes the water as bliss, while the lack of inflow expresses containment and unification. ↩
+The water welling up is the rapture, which is the uplifting emotional response to the experience of bliss. ↩
-The water welling up is the rapture, which is the uplifting emotional response to the experience of bliss. ↩
+The emotional response to bliss matures from the subtle thrill of rapture to the poise of equanimity. Mindfulness is present in all states of deep meditation, but with equanimity it becomes prominent. ↩
-The emotional response to bliss matures from the subtle thrill of rapture to the poise of equanimity. Mindfulness is present in all states of deep meditation, but with equanimity it becomes prominent. ↩
+The meditator is utterly immersed in stillness and bliss. ↩
-The meditator is utterly immersed in stillness and bliss. ↩
+The emotional poise of equanimity leads to the feeling of pleasure settling into the more subtle neutral feeling. Pain and sadness have been abandoned long before, but are emphasized here as they are subtle counterpart of pleasure. ↩
-The emotional poise of equanimity leads to the feeling of pleasure settling into the more subtle neutral feeling. Pain and sadness have been abandoned long before, but are emphasized here as they are subtle counterpart of pleasure. ↩
+The equanimity of the fourth jhāna is not dullness and indifference, but a brilliant and radiant awareness. ↩
-The equanimity of the fourth jhāna is not dullness and indifference, but a brilliant and radiant awareness. ↩
+The white cloth is the purity and brightness of equanimity. The commentary explains this as a person who has just got out of a bath and sits perfectly dry and content. ↩
-The white cloth is the purity and brightness of equanimity. The commentary explains this as a person who has just got out of a bath and sits perfectly dry and content. ↩
+Of the eight kinds of knowledge and vision, only the last is considered indispensable. The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first jhāna can be a basis for liberating insight. Without jhāna, however, the eightfold path is incomplete and liberating insight is impossible. | The verb abhininnāmeti (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). ↩
-Of the eight kinds of knowledge and vision, only the last is considered indispensable. The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first jhāna can be a basis for liberating insight. Without jhāna, however, the eightfold path is incomplete and liberating insight is impossible. | The verb abhininnāmeti (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). ↩
+This is the “coarse” (olārika) body. Note that its generation by mother and father contradicts the doctrine of Ajita Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. ↩
-This is the “coarse” (olārika) body. Note that its generation by mother and father contradicts the doctrine of Ajita Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. ↩
+This distinction should not be mistaken for mind-body dualism. These are not fundamental substances but experiences of a meditator. ↩
-This distinction should not be mistaken for mind-body dualism. These are not fundamental substances but experiences of a meditator. ↩
+Strung gems were loved in India from the time in the Harappan civilization, millennia before the Buddha. ↩
-Strung gems were loved in India from the time in the Harappan civilization, millennia before the Buddha. ↩
+This form of “knowledge and vision” is rarely mentioned, being found only here, at DN 10:2.21.3, and at MN 77:29.2. The next realization, the “mind-made body” is also only found in these three suttas. Note that the Mahāsaṅgīti edition adds the spurious title vipassanāñāṇa (“insight knowledge”) to this section. This term does not appear anywhere in the Pali canon. ↩
-This form of “knowledge and vision” is rarely mentioned, being found only here, at DN 10:2.21.3, and at MN 77:29.2. The next realization, the “mind-made body” is also only found in these three suttas. Note that the Mahāsaṅgīti edition adds the spurious title vipassanāñāṇa (“insight knowledge”) to this section. This term does not appear anywhere in the Pali canon. ↩
+The “mind-made body” is the interior mental representation of the physical body. In ordinary consciousness it is proprioception, which here is enhanced by the power of meditation. The higher powers in Buddhism are regarded as extensions and evolutions of aspects of ordinary experience, not as metaphysical realities separate from the world of mundane experience. ↩
-The “mind-made body” is the interior mental representation of the physical body. In ordinary consciousness it is proprioception, which here is enhanced by the power of meditation. The higher powers in Buddhism are regarded as extensions and evolutions of aspects of ordinary experience, not as metaphysical realities separate from the world of mundane experience. ↩
+This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (rūpī) even though it is mind-made. This is the subtle (sukhuma) body, which is an energetic experience of physical properties by the mind. ↩
-This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (rūpī) even though it is mind-made. This is the subtle (sukhuma) body, which is an energetic experience of physical properties by the mind. ↩
+Here begin the “six direct knowledges” (chaḷabhiññā), which are found commonly throughout the early texts. | “Psychic powers” (iddhi) were much cultivated in the Buddha’s day, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in samādhi was capable of things that are normally incomprehensible. ↩
-Here begin the “six direct knowledges” (chaḷabhiññā), which are found commonly throughout the early texts. | “Psychic powers” (iddhi) were much cultivated in the Buddha’s day, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in samādhi was capable of things that are normally incomprehensible. ↩
+Only a few of these are attested as events in the early texts. The most common is the ability to disappear and reappear, exhibited by the Buddha (AN 8.30:2.1), some disciples (MN 37:6.1), and deities (MN 67:8.1). ↩
-Only a few of these are attested as events in the early texts. The most common is the ability to disappear and reappear, exhibited by the Buddha (AN 8.30:2.1), some disciples (MN 37:6.1), and deities (MN 67:8.1). ↩
+These similes hark back to the descriptions of the purified mind as pliable and workable. ↩
-These similes hark back to the descriptions of the purified mind as pliable and workable. ↩
+This simile is extended in detail at AN 3.101. ↩
-This simile is extended in detail at AN 3.101. ↩
+“Clairaudience” is a literal rendition of dibbasota. The root sense of dibba is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. ↩
-“Clairaudience” is a literal rendition of dibbasota. The root sense of dibba is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. ↩
+The Buddha occasionally used this ability for teaching, as at MN 75:6.1. ↩
-The Buddha occasionally used this ability for teaching, as at MN 75:6.1. ↩
+The simile emphasizes the clarity and distinctness of the sounds. Compare AN 4.114: bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. ↩
-The simile emphasizes the clarity and distinctness of the sounds. Compare AN 4.114: bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. ↩
+Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. AN 8.30:2.1), the main emphasis is on the comprehension of the overall state of mind. ↩
-Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. AN 8.30:2.1), the main emphasis is on the comprehension of the overall state of mind. ↩
+Again the simile emphasizes how clear and direct the experience is. Without deep meditation, we have some intuitive sense for the minds of others, but it is far from clear. ↩
-Again the simile emphasizes how clear and direct the experience is. Without deep meditation, we have some intuitive sense for the minds of others, but it is far from clear. ↩
+Here begins the “three knowledges” (tevijjā), a subset of the six direct knowledges. The first two of these play an important role in deepening understanding of the nature of suffering in saṁsāra. While they are not necessary for those whose wisdom is keen, they are helpful. ↩
-Here begins the “three knowledges” (tevijjā), a subset of the six direct knowledges. The first two of these play an important role in deepening understanding of the nature of suffering in saṁsāra. While they are not necessary for those whose wisdom is keen, they are helpful. ↩
+Empowered by the fourth jhāna, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. The knowledge of these events is not hazy or murky, but clear and precise, illuminated by the brilliance of purified consciousness. ↩
-Empowered by the fourth jhāna, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. The knowledge of these events is not hazy or murky, but clear and precise, illuminated by the brilliance of purified consciousness. ↩
+The word for “past life” is pubbanivāsa, literally “former home”, and the imagery of houses is found in the second of the three knowledges as well. Recollection of past lives is as fresh and clear as the memory of a recent journey. ↩
-The word for “past life” is pubbanivāsa, literally “former home”, and the imagery of houses is found in the second of the three knowledges as well. Recollection of past lives is as fresh and clear as the memory of a recent journey. ↩
+Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; why rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in DN 1:2.5.3 and MN 136. The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. | “Clairvoyance” renders dibbacakkhu (“celestial eye”), for which see Chāndogya Upaniṣad 8.12.5, “the mind is its [the self’s] celestial eye” (mano'sya daivaṃ cakṣuḥ). ↩
-Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; why rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in DN 1:2.5.3 and MN 136. The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. | “Clairvoyance” renders dibbacakkhu (“celestial eye”), for which see Chāndogya Upaniṣad 8.12.5, “the mind is its [the self’s] celestial eye” (mano'sya daivaṃ cakṣuḥ). ↩
+Pāsāda is often translated as “palace’ or “mansion”, but in early Pali it meant a “stilt longhouse”. As here, it is an elevated place from which one can observe the street below. ↩
-Pāsāda is often translated as “palace’ or “mansion”, but in early Pali it meant a “stilt longhouse”. As here, it is an elevated place from which one can observe the street below. ↩
+This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. ↩
-This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. ↩
+These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. The initial realization of the four noble truths indicates the first stage of awakening, stream-entry. ↩
-These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. The initial realization of the four noble truths indicates the first stage of awakening, stream-entry. ↩
+The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, arahatta). | Many translators use “defilement” to render kilesa, but since kilesa appears only rarely in the early texts, I use “defilement” for āsava. Both terms refer to a stain, corruption, or pollution in the mind. ↩
-The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, arahatta). | Many translators use “defilement” to render kilesa, but since kilesa appears only rarely in the early texts, I use “defilement” for āsava. Both terms refer to a stain, corruption, or pollution in the mind. ↩
+Bhavāsava is the defilement that craves to continue life in a new birth. ↩
-Bhavāsava is the defilement that craves to continue life in a new birth. ↩
+This is a reflective awareness of the fact of awakening. The meditator reviews their mind and sees that it is free from all forces that lead to suffering. ↩
-This is a reflective awareness of the fact of awakening. The meditator reviews their mind and sees that it is free from all forces that lead to suffering. ↩
+This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (khīṇa) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. | For “state of existence” (literally “thusness”, itthatta), see DN 15:21.4. ↩
-This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (khīṇa) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. | For “state of existence” (literally “thusness”, itthatta), see DN 15:21.4. ↩
+Once again the pool of water represents the mind, but now the meditator is not immersed in the experience, but looks back and reviews it objectively. ↩
-Once again the pool of water represents the mind, but now the meditator is not immersed in the experience, but looks back and reviews it objectively. ↩
+The Buddha roars his lion’s roar. His teaching leads not just to some benefits, but to the highest benefits that are possible. ↩
-The Buddha roars his lion’s roar. His teaching leads not just to some benefits, but to the highest benefits that are possible. ↩
+The king’s distress has been alleviated by the Buddha’s uplifting words. ↩
-The king’s distress has been alleviated by the Buddha’s uplifting words. ↩
+This is the standard form in which lay people went for refuge. It is not something that the Buddha required, but a spontaneous act of inspiration. Conventionally, it indicates that someone is a “Buddhist”. Today Theravadins recite the going for refuge thrice, but in the early texts this is found only as the ordination for novices (Kd 1:12.4.1). ↩
-This is the standard form in which lay people went for refuge. It is not something that the Buddha required, but a spontaneous act of inspiration. Conventionally, it indicates that someone is a “Buddhist”. Today Theravadins recite the going for refuge thrice, but in the early texts this is found only as the ordination for novices (Kd 1:12.4.1). ↩
+The king, unprompted, makes an astonishing confession. To say it in such a public forum, before a spiritual community and his own retinue, displays courage and integrity. ↩
-The king, unprompted, makes an astonishing confession. To say it in such a public forum, before a spiritual community and his own retinue, displays courage and integrity. ↩
+The Buddha hears his confession, but it is Ajātasattu’s responsibility to do better. ↩
-The Buddha hears his confession, but it is Ajātasattu’s responsibility to do better. ↩
+Even before such a dangerous and emotionally volatile king, the Buddha does not mince words. When someone genuinely confesses, it is important to acknowledge them and not to minimize their deeds. ↩
-Even before such a dangerous and emotionally volatile king, the Buddha does not mince words. When someone genuinely confesses, it is important to acknowledge them and not to minimize their deeds. ↩
+Confession does not erase the past, but it does set a better course for the future. This confession is similar to that done by monastics when they have broken Vinaya rules. ↩
-Confession does not erase the past, but it does set a better course for the future. This confession is similar to that done by monastics when they have broken Vinaya rules. ↩
+These terms are commonly used in the context of keeping precepts (eg. AN 3.50:4.1). The Buddha is supportive when he speaks with Ajātasattu, but does not hide the severity of his crime. ↩
-These terms are commonly used in the context of keeping precepts (eg. AN 3.50:4.1). The Buddha is supportive when he speaks with Ajātasattu, but does not hide the severity of his crime. ↩
+The killing of one’s father is one of five “incurable” acts that doom a person to hell in the next life (AN 5.129:1.3). If he had not done so, he would have become a stream-enterer. ↩
-The killing of one’s father is one of five “incurable” acts that doom a person to hell in the next life (AN 5.129:1.3). If he had not done so, he would have become a stream-enterer. ↩
+This sutta marks a turning point where the Buddha’s teachings were embraced by Pokkharasādi. The suttas that follow reverberate with the consequences of this encounter. He was one of the most influential brahmins of his time, although the Buddha elsewhere denied that he had any special knowledge (MN 99:15.5). Brahmanical texts confirm that he was a real person, an influential teacher around the time of the Buddha known as Pauṣkarasādi in Sanskrit. He is cited on grammar by Kātyāyana and Patañjali, and in the Taittirīya-prātiśākhya; on allowable food and theft in the Āpastamba Dharmasūtra; and on Vedic ritual in the Śāṅkhāyana-Āraṇyaka. His name identifies as descended from a man of Puṣkarāvati, a city in Gandhāra. MN 99:10.3 clarifies that he is of the Upamañña lineage. ↩
-This sutta marks a turning point where the Buddha’s teachings were embraced by Pokkharasādi. The suttas that follow reverberate with the consequences of this encounter. He was one of the most influential brahmins of his time, although the Buddha elsewhere denied that he had any special knowledge (MN 99:15.5). Brahmanical texts confirm that he was a real person, an influential teacher around the time of the Buddha known as Pauṣkarasādi in Sanskrit. He is cited on grammar by Kātyāyana and Patañjali, and in the Taittirīya-prātiśākhya; on allowable food and theft in the Āpastamba Dharmasūtra; and on Vedic ritual in the Śāṅkhāyana-Āraṇyaka. His name identifies as descended from a man of Puṣkarāvati, a city in Gandhāra. MN 99:10.3 clarifies that he is of the Upamañña lineage. ↩
+Icchānaṅgala was a center east of Sāvatthī for the innovative brahmins of the Kosala region. ↩
-Icchānaṅgala was a center east of Sāvatthī for the innovative brahmins of the Kosala region. ↩
+Ukkaṭṭhā is mentioned only rarely, and always in the context of extraordinary teachings and events that emphasize the cosmic grandeur of the Buddha against the brahmins (DN 14:3.29.1, MN 1:1.2, MN 49:2.1). At MN 99:10.3 Pokkharasādi is said to be “of the Subhaga Forest”. | “Royal park” is rājadāya (cp. migadāya, “deer park”). | A brahmadeyya is a gift of land by a king to a brahmin, which was an outstanding feature of Indian feudalism. ↩
-Ukkaṭṭhā is mentioned only rarely, and always in the context of extraordinary teachings and events that emphasize the cosmic grandeur of the Buddha against the brahmins (DN 14:3.29.1, MN 1:1.2, MN 49:2.1). At MN 99:10.3 Pokkharasādi is said to be “of the Subhaga Forest”. | “Royal park” is rājadāya (cp. migadāya, “deer park”). | A brahmadeyya is a gift of land by a king to a brahmin, which was an outstanding feature of Indian feudalism. ↩
+Pokkharasādi does not care whether the Buddha identified as a follower of the Vedas. The wise do not concern themselves with religious identity. ↩
-Pokkharasādi does not care whether the Buddha identified as a follower of the Vedas. The wise do not concern themselves with religious identity. ↩
+The three Vedas had already accrued an extensive ancillary literature. Compare the list here with eg. Śatapatha Brāhmaṇa 11.5.6.8. | That there was an advanced science of linguistics is not in doubt, for within a century or so of the Buddha, Pāṇini created the Aṣṭādhyāyī, a work of linguistics so precise and sophisticated that its methods are still being explored today. | The “testaments” (itihāsa) may have been early versions of the stories found in the Mahābhārata and Rāmāyaṇa. | “Cosmology” (lokāyata) here is a branch of Vedic learning, not the heterodox school known by this name in later times (AN 9.38, SN 12.48) | For “authorized as a master” (anuññātapaṭiññāta) see MN 98:7.1. and Snp 3.9:6.1.. | For “scriptural heritage of the three Vedas” (tevijjake pāvacane) see MN 95:12.2.. ↩
-The three Vedas had already accrued an extensive ancillary literature. Compare the list here with eg. Śatapatha Brāhmaṇa 11.5.6.8. | That there was an advanced science of linguistics is not in doubt, for within a century or so of the Buddha, Pāṇini created the Aṣṭādhyāyī, a work of linguistics so precise and sophisticated that its methods are still being explored today. | The “testaments” (itihāsa) may have been early versions of the stories found in the Mahābhārata and Rāmāyaṇa. | “Cosmology” (lokāyata) here is a branch of Vedic learning, not the heterodox school known by this name in later times (AN 9.38, SN 12.48) | For “authorized as a master” (anuññātapaṭiññāta) see MN 98:7.1. and Snp 3.9:6.1.. | For “scriptural heritage of the three Vedas” (tevijjake pāvacane) see MN 95:12.2.. ↩
+Almost the same words are spoken to the bodhisatta by his first teachers, Āḷāra Kālāma and Uddaka Rāmaputta (MN 36:14.9). This connects Pokkharasādi with Āḷāra Kālāma and Uddaka Rāmaputta, and suggests that the anointing of a talented student in this way was a regular practice of wise brahmins. ↩
-Almost the same words are spoken to the bodhisatta by his first teachers, Āḷāra Kālāma and Uddaka Rāmaputta (MN 36:14.9). This connects Pokkharasādi with Āḷāra Kālāma and Uddaka Rāmaputta, and suggests that the anointing of a talented student in this way was a regular practice of wise brahmins. ↩
+Following PTS and BJT editions of the parallel phrase at MN 91:4.9, which read tayā for tathā. ↩
-Following PTS and BJT editions of the parallel phrase at MN 91:4.9, which read tayā for tathā. ↩
+The thirty-two marks are detailed in DN 14:1.32.7, DN 30:1.2.4, and MN 91:9.1. In Buddhist texts they are presented as the fulfillment of Brahmanical prophecy, but they are not found in any Brahmanical texts of the Buddha’s time. However, later astrological texts such as the Gārgīyajyotiṣa (1st century BCE?) and Bṛhatsaṃhitā (6th century CE?) contain references to many of these marks, albeit in a different context, so it seems likely the Buddhist texts are drawing on now-lost Brahmanical scriptures. | The notion of a two-fold course for a great hero—worldly success or spiritual—can be traced back as far as the epic of Gilgamesh. ↩
-The thirty-two marks are detailed in DN 14:1.32.7, DN 30:1.2.4, and MN 91:9.1. In Buddhist texts they are presented as the fulfillment of Brahmanical prophecy, but they are not found in any Brahmanical texts of the Buddha’s time. However, later astrological texts such as the Gārgīyajyotiṣa (1st century BCE?) and Bṛhatsaṃhitā (6th century CE?) contain references to many of these marks, albeit in a different context, so it seems likely the Buddhist texts are drawing on now-lost Brahmanical scriptures. | The notion of a two-fold course for a great hero—worldly success or spiritual—can be traced back as far as the epic of Gilgamesh. ↩
+The idea of the wheel-turning monarch draws from the Vedic horse sacrifice, which establishes the authority of a king from sea to sea. The Buddhist telling is divested of all coarse and violent elements. The wheeled chariot gave military supremacy to the ancient Indo-Europeans, allowing them to spread from their ancient homeland north of the Black Sea. In Buddhism, the wheel, which also has solar connotations, symbolizes unstoppable power. For a legendary account of such a king, see the Mahāsudassanasutta DN 17. ↩
-The idea of the wheel-turning monarch draws from the Vedic horse sacrifice, which establishes the authority of a king from sea to sea. The Buddhist telling is divested of all coarse and violent elements. The wheeled chariot gave military supremacy to the ancient Indo-Europeans, allowing them to spread from their ancient homeland north of the Black Sea. In Buddhism, the wheel, which also has solar connotations, symbolizes unstoppable power. For a legendary account of such a king, see the Mahāsudassanasutta DN 17. ↩
+The sacrificial horse on its journey across the land is protected by a hundred sons. ↩
-The sacrificial horse on its journey across the land is protected by a hundred sons. ↩
+The relation between Pokkharasādi and Ambaṭṭha is similar to that between the Buddha and his followers. They share the same understanding, but the Buddha is distinguished as the teacher. ↩
-The relation between Pokkharasādi and Ambaṭṭha is similar to that between the Buddha and his followers. They share the same understanding, but the Buddha is distinguished as the teacher. ↩
+In this sutta, māṇava is always applied to Ambaṭṭha, and māṇavaka to the rest. It seems that the diminutive māṇavaka means “young student” or perhaps “undergrad”. | There are said to be sambahula students, a word that is often translated as “many”. But later we see that they all fit inside the Buddha’s hut, so the sense must be “several”. ↩
-In this sutta, māṇava is always applied to Ambaṭṭha, and māṇavaka to the rest. It seems that the diminutive māṇavaka means “young student” or perhaps “undergrad”. | There are said to be sambahula students, a word that is often translated as “many”. But later we see that they all fit inside the Buddha’s hut, so the sense must be “several”. ↩
+This is the practice of walking meditation. Meditators pace mindfully up and down a smooth path, keeping attention on their body. ↩
-This is the practice of walking meditation. Meditators pace mindfully up and down a smooth path, keeping attention on their body. ↩
+Bho is a respectful term of address used by brahmins. The forms of address used in Pali are complex, and it is rarely possible to map them to modern English with any precision. ↩
-Bho is a respectful term of address used by brahmins. The forms of address used in Pali are complex, and it is rarely possible to map them to modern English with any precision. ↩
+The parallel passage at MN 35:7.4 has a different phrase here. ↩
-The parallel passage at MN 35:7.4 has a different phrase here. ↩
+The term kulaputta (literally, “son of a family”) typically refers to someone from a well-to-do or respected family, a “gentleman”. It is a gendered term which assumes the social status of men. ↩
-The term kulaputta (literally, “son of a family”) typically refers to someone from a well-to-do or respected family, a “gentleman”. It is a gendered term which assumes the social status of men. ↩
+The introduction has told us that the Buddha was staying in a forest at this time. Nonetheless, this was not a wilderness, but was developed enough to have huts with latched doors. ↩
-The introduction has told us that the Buddha was staying in a forest at this time. Nonetheless, this was not a wilderness, but was developed enough to have huts with latched doors. ↩
+The Buddha draws attention to Ambaṭṭha’s rude behavior. Throughout the suttas, the manner in which people greet the Buddha gives us a hint as to their attitudes and qualities. ↩
-The Buddha draws attention to Ambaṭṭha’s rude behavior. Throughout the suttas, the manner in which people greet the Buddha gives us a hint as to their attitudes and qualities. ↩
+Note the racial connotations of using kaṇha (“black”) as a slur. The brahmin caste hailed from the (relatively) fair-skinned Indo-Europeans who entered India from the north and held themselves above the dark-skinned natives. ↩
-Note the racial connotations of using kaṇha (“black”) as a slur. The brahmin caste hailed from the (relatively) fair-skinned Indo-Europeans who entered India from the north and held themselves above the dark-skinned natives. ↩
+Ambaṭṭha is “qualified” (vusita) in scripture, but far from “qualified” in spiritual development. Vusita is normally an expression of arahantship: vusitaṁ brahmacariyaṁ (“the spiritual journey has been completed”). ↩
-Ambaṭṭha is “qualified” (vusita) in scripture, but far from “qualified” in spiritual development. Vusita is normally an expression of arahantship: vusitaṁ brahmacariyaṁ (“the spiritual journey has been completed”). ↩
+The PTS reading rabhasa means “violent, aggressive”. But the commentary reads bhassa, explained as “speaking much”. Moreover, the story below does not demonstrate violence. ↩
-The PTS reading rabhasa means “violent, aggressive”. But the commentary reads bhassa, explained as “speaking much”. Moreover, the story below does not demonstrate violence. ↩
+Ambaṭṭha despises the Sakyans as “primitives” (ibbha) who do not respect Vedic culture. The word ibbha (“primitive”) stems from a non-Aryan word for “elephant” (ibha). It originally referred to the native inhabitants who tamed elephants; see eg. Chāndogya Upaniṣad 1.10. At Snp 3.1:18.4 the Buddha describes his own people as “natives” (niketino), those who have a long connection with the land. ↩
-Ambaṭṭha despises the Sakyans as “primitives” (ibbha) who do not respect Vedic culture. The word ibbha (“primitive”) stems from a non-Aryan word for “elephant” (ibha). It originally referred to the native inhabitants who tamed elephants; see eg. Chāndogya Upaniṣad 1.10. At Snp 3.1:18.4 the Buddha describes his own people as “natives” (niketino), those who have a long connection with the land. ↩
+The Buddha’s use of āyasmā is noteworthy here: he is taking a conciliatory tone. ↩
-The Buddha’s use of āyasmā is noteworthy here: he is taking a conciliatory tone. ↩
+Kaṇhāyana means “descendant of Kaṇha”. ↩
-Kaṇhāyana means “descendant of Kaṇha”. ↩
+Normally I take ayyaputta as a simple honorific, but here the sense is not that the Sakyans were the masters, but were descended from them. ↩
-Normally I take ayyaputta as a simple honorific, but here the sense is not that the Sakyans were the masters, but were descended from them. ↩
+Okkāka (Sanskrit Ikṣvāku) was the legendary son of the first man, Manu, and the founder of the solar dynasty of Kosala. It is a Munda name, which may be associated with the introduction of cane sugar (ikṣuḥ) from eastern Asia, a theory endorsed by the 9th century Jain scholar Jinasena (Natubhai Shah, Jainism, the World of Conquerors 2004, vol. 1, pg. 15). ↩
-Okkāka (Sanskrit Ikṣvāku) was the legendary son of the first man, Manu, and the founder of the solar dynasty of Kosala. It is a Munda name, which may be associated with the introduction of cane sugar (ikṣuḥ) from eastern Asia, a theory endorsed by the 9th century Jain scholar Jinasena (Natubhai Shah, Jainism, the World of Conquerors 2004, vol. 1, pg. 15). ↩
+The words for “teak” (sāka) and “sal” (sāla) have evidently been confused from the Munda root sarja (both appear at MN 93:11.6). But teak does not grow so far north, so I use sakhua, which is an alternate Hindi name for the sal tree. This story suggests that when they settled in their northern home in the shadow of the Himalayas, harvesting teak was a primary source of wealth. Compare Gilgamesh, for whom Lebanese cedar was the foundation of his royal capital. ↩
-The words for “teak” (sāka) and “sal” (sāla) have evidently been confused from the Munda root sarja (both appear at MN 93:11.6). But teak does not grow so far north, so I use sakhua, which is an alternate Hindi name for the sal tree. This story suggests that when they settled in their northern home in the shadow of the Himalayas, harvesting teak was a primary source of wealth. Compare Gilgamesh, for whom Lebanese cedar was the foundation of his royal capital. ↩
+“Own” is saka, the second pun on the Sakyan name. Incest is, of course, common among royal families for exactly the reason stated here. Marriage between cousins seems to have persisted even in the Buddha’s day. | For sambheda in the sense of “dissolving, leaking”, see AN 2.9:1.5 = DN 26:20.2, AN 5.103:6.4, AN 10.45:4.1. ↩
-“Own” is saka, the second pun on the Sakyan name. Incest is, of course, common among royal families for exactly the reason stated here. Marriage between cousins seems to have persisted even in the Buddha’s day. | For sambheda in the sense of “dissolving, leaking”, see AN 2.9:1.5 = DN 26:20.2, AN 5.103:6.4, AN 10.45:4.1. ↩
+For this sense of sammati, see SN 11.9, SN 11.10. ↩
-For this sense of sammati, see SN 11.9, SN 11.10. ↩
+This draws on both the puns above. But the commentary also explains sakya here as “capable” (samatthā, paṭibalā) in reference to their survival against all odds, thus connecting Sakya with sakka (“able”). ↩
-This draws on both the puns above. But the commentary also explains sakya here as “capable” (samatthā, paṭibalā) in reference to their survival against all odds, thus connecting Sakya with sakka (“able”). ↩
+Vedic dāsa (“slave, bondservant”) refers to the “dark-wombed” (kṛṣṇayoni, Rig Veda 2.20.7) foes of the Aryan peoples (Rig Veda 10.22.8) who upon defeat were enslaved (Rig Veda 10.62.10). The name disā therefore probably means “foe” (Sanskrit dviṣa). ↩
-Vedic dāsa (“slave, bondservant”) refers to the “dark-wombed” (kṛṣṇayoni, Rig Veda 2.20.7) foes of the Aryan peoples (Rig Veda 10.22.8) who upon defeat were enslaved (Rig Veda 10.62.10). The name disā therefore probably means “foe” (Sanskrit dviṣa). ↩
+The passage wavers between treating kaṇha (Sanskrit kṛṣṇa, i.e. Krishna) as a personal name, a description, and a word for a goblin. I try to capture this ambiguity by using variations of “black boy”. Note that the text does not say who the father was. | The passage does not say who the father was. According to Arthaśāstra 3.13, a female slave is protected against sexual harassment by the master, but should she have a child by him, both mother and child are to be set free, and if the sex was not consensual, he must pay her a fine. ↩
-The passage wavers between treating kaṇha (Sanskrit kṛṣṇa, i.e. Krishna) as a personal name, a description, and a word for a goblin. I try to capture this ambiguity by using variations of “black boy”. Note that the text does not say who the father was. | The passage does not say who the father was. According to Arthaśāstra 3.13, a female slave is protected against sexual harassment by the master, but should she have a child by him, both mother and child are to be set free, and if the sex was not consensual, he must pay her a fine. ↩
+Like Siddhattha, he spoke as soon as he was born. The boy was no common child, but had a larger destiny. His words are a dramatic contrast with Siddhattha’s words of confident proclamation, and his birth which was devoid of filth or impurity. ↩
-Like Siddhattha, he spoke as soon as he was born. The boy was no common child, but had a larger destiny. His words are a dramatic contrast with Siddhattha’s words of confident proclamation, and his birth which was devoid of filth or impurity. ↩
+Manusmṛti 1.8 says that an ambaṣṭha is born of a brahmin father and vaiśya mother. ↩
-Manusmṛti 1.8 says that an ambaṣṭha is born of a brahmin father and vaiśya mother. ↩
+Lineage was important to brahmins, but the Brāhmaṇa and Upaniṣad literature shows that, as here, many were more concerned with conduct and wisdom than with birth. ↩
-Lineage was important to brahmins, but the Brāhmaṇa and Upaniṣad literature shows that, as here, many were more concerned with conduct and wisdom than with birth. ↩
+The threat of losing one’s head is found at eg. Bṛhadāraṇyaka Upaniṣad 1.3.24, or at 3.9.26 when it actually did fall off. I cannot trace the detail of heads being split in seven to any early Sanskrit texts, but it is found in later texts such as Rāmāyaṇa 7.26.44c and Mahābhārata 14.7.2c. ↩
-The threat of losing one’s head is found at eg. Bṛhadāraṇyaka Upaniṣad 1.3.24, or at 3.9.26 when it actually did fall off. I cannot trace the detail of heads being split in seven to any early Sanskrit texts, but it is found in later texts such as Rāmāyaṇa 7.26.44c and Mahābhārata 14.7.2c. ↩
+In his rhetorical jousting with contentious brahmins, the Buddha often displayed his detailed knowledge of their doctrines. ↩
-In his rhetorical jousting with contentious brahmins, the Buddha often displayed his detailed knowledge of their doctrines. ↩
+Vajirapāṇī (“lightning-bolt in hand”) appears here and in the parallel passage at MN 35:14.1. The synonymous Vajrahasta (Pali vajirahattha, DN 20:12.1) is a frequent epithet of Indra in the Vedas (eg. Rig Veda 1.173.10a indro vajrahastaḥ), confirming the commentary’s identification with Sakka. Much later, Mahayana texts adopted the name for a fierce Bodhisattva who was protector of the Dhamma. ↩
-Vajirapāṇī (“lightning-bolt in hand”) appears here and in the parallel passage at MN 35:14.1. The synonymous Vajrahasta (Pali vajirahattha, DN 20:12.1) is a frequent epithet of Indra in the Vedas (eg. Rig Veda 1.173.10a indro vajrahastaḥ), confirming the commentary’s identification with Sakka. Much later, Mahayana texts adopted the name for a fierce Bodhisattva who was protector of the Dhamma. ↩
+The contemptuous senses of “black boy” represent the conservative brahmanical view, presented not as endorsement, but as a rhetorical means to undermine Ambaṭṭha’s pride. The Buddha now shows how a man of a supposedly low birth rose to great spiritual eminence. ↩
-The contemptuous senses of “black boy” represent the conservative brahmanical view, presented not as endorsement, but as a rhetorical means to undermine Ambaṭṭha’s pride. The Buddha now shows how a man of a supposedly low birth rose to great spiritual eminence. ↩
+“Divine Spell” is brahmamanta, a term of unique occurrence in Pali. In modern Hinduism it is used for a verse of praise for Brahmā, but that is not what is meant here. Kaṇha is one of several “dark hermits” who accrued mighty and lineage-busting powers in the south. ↩
-“Divine Spell” is brahmamanta, a term of unique occurrence in Pali. In modern Hinduism it is used for a verse of praise for Brahmā, but that is not what is meant here. Kaṇha is one of several “dark hermits” who accrued mighty and lineage-busting powers in the south. ↩
+The stories of the Hindu deity Krishna and the Kaṇha of this story share some details in common, while other details differ. Most of the similarities are too generic to establish any historical connection. But Krishna won the hand of his seventh wife Lakṣmaṇā, also known as Madrī, at an archery contest. This detail is too precise to be a coincidence, and proves there must be some shared basis between the two figures. ↩
-The stories of the Hindu deity Krishna and the Kaṇha of this story share some details in common, while other details differ. Most of the similarities are too generic to establish any historical connection. But Krishna won the hand of his seventh wife Lakṣmaṇā, also known as Madrī, at an archery contest. This detail is too precise to be a coincidence, and proves there must be some shared basis between the two figures. ↩
+This draws on the ancient belief that the king’s acts affect the natural order of things. ↩
-This draws on the ancient belief that the king’s acts affect the natural order of things. ↩
+This sequence seems to be an etiological myth explaining certain rites of kingship and succession, providing an origin story for this prayer. ↩
-This sequence seems to be an etiological myth explaining certain rites of kingship and succession, providing an origin story for this prayer. ↩
+National prosperity is ensured through symbolic regicide. This example was omitted from Frazer’s accounts of such substitute sacrifices. Here there is a double substitution: the prince substitutes for the king, then a threat substitutes for the act of killing. This suggests that, even from the legendary perspective of this story within a story, the rite was an ancient one that had evolved through multiple stages. ↩
-National prosperity is ensured through symbolic regicide. This example was omitted from Frazer’s accounts of such substitute sacrifices. Here there is a double substitution: the prince substitutes for the king, then a threat substitutes for the act of killing. This suggests that, even from the legendary perspective of this story within a story, the rite was an ancient one that had evolved through multiple stages. ↩
+The use of the bare personal name for the king is unusual. ↩
-The use of the bare personal name for the king is unusual. ↩
+“Divine punishment” is brahmadaṇḍa, harking back to the Divine Spell (brahmamantra). The Buddha had his own version of the brahmadaṇḍa, which was to give the silent treatment (DN 16:6.4.1). ↩
-“Divine punishment” is brahmadaṇḍa, harking back to the Divine Spell (brahmamantra). The Buddha had his own version of the brahmadaṇḍa, which was to give the silent treatment (DN 16:6.4.1). ↩
+In MN 56:19.2 āvaṭa/anāvaṭa is used in reference to Upāli “shutting his gate” against the Jains and opening it for the Buddhists. In DN 17:1.23.2 anāvaṭa means “open to the public”. ↩
-In MN 56:19.2 āvaṭa/anāvaṭa is used in reference to Upāli “shutting his gate” against the Jains and opening it for the Buddhists. In DN 17:1.23.2 anāvaṭa means “open to the public”. ↩
+Sanaṅkumāra (“Everyoung”) became a Hindu deity closely associated with the worship of Krishna. He first appears in the seventh chapter of the Chāndogya Upaniṣad. There he teaches the learned Nārada what lies beyond the mere surface of words (nāma) by giving a progressive meditation that ultimately reveals the highest Self. Thus he is a perfect foil for Ambaṭṭha. The occasion he spoke this verse is recorded at SN 6.11, and it is repeated several times in the suttas. ↩
-Sanaṅkumāra (“Everyoung”) became a Hindu deity closely associated with the worship of Krishna. He first appears in the seventh chapter of the Chāndogya Upaniṣad. There he teaches the learned Nārada what lies beyond the mere surface of words (nāma) by giving a progressive meditation that ultimately reveals the highest Self. Thus he is a perfect foil for Ambaṭṭha. The occasion he spoke this verse is recorded at SN 6.11, and it is repeated several times in the suttas. ↩
+To his credit, after that thorough humiliation, Ambaṭṭha is ready to learn. ↩
-To his credit, after that thorough humiliation, Ambaṭṭha is ready to learn. ↩
+Reading anuttarāya vijjācaraṇasampadāya as locative, in agreement with yattha below. ↩
-Reading anuttarāya vijjācaraṇasampadāya as locative, in agreement with yattha below. ↩
+The Buddha emphasizes that his “knowledge and conduct” rejects the notion of birth that is so essential to Brahmanism. ↩
-The Buddha emphasizes that his “knowledge and conduct” rejects the notion of birth that is so essential to Brahmanism. ↩
+The Pali text abbreviates the gradual training in this sutta and those that follow. The reader is expected to understand it as in DN 2. Note, however, that the suttas sometimes have small differences in their perspective that make reconstruction tricky. ↩
-The Pali text abbreviates the gradual training in this sutta and those that follow. The reader is expected to understand it as in DN 2. Note, however, that the suttas sometimes have small differences in their perspective that make reconstruction tricky. ↩
+In later Theravada, apāyamukha refers to deeds that cause rebirth in lower realms. However this does not apply in the early texts; the acts described here are not evil. Rather, it means an “opening” (mukha) for “departure” (apāya). ↩
-In later Theravada, apāyamukha refers to deeds that cause rebirth in lower realms. However this does not apply in the early texts; the acts described here are not evil. Rather, it means an “opening” (mukha) for “departure” (apāya). ↩
+A common practice of pre-Buddhist hermits, who avoided the slightest harm to plants. Buddhist mendicants may also not harm plants, but they rely on alms and only eat fallen fruit in case of famine. ↩
-A common practice of pre-Buddhist hermits, who avoided the slightest harm to plants. Buddhist mendicants may also not harm plants, but they rely on alms and only eat fallen fruit in case of famine. ↩
+The Buddha inverts Ambaṭṭha’s earlier claim that the other three castes only succeed in serving brahmins (DN 3:1.14.7). ↩
-The Buddha inverts Ambaṭṭha’s earlier claim that the other three castes only succeed in serving brahmins (DN 3:1.14.7). ↩
+They are less strict than the previous ascetics, for they dig the soil and harm the plants. ↩
-They are less strict than the previous ascetics, for they dig the soil and harm the plants. ↩
+“Tradition” renders sācariyaka, “that which stems from one’s own teacher”. ↩
-“Tradition” renders sācariyaka, “that which stems from one’s own teacher”. ↩
+This practice is not elsewhere attested in early Pali. ↩
-This practice is not elsewhere attested in early Pali. ↩
+Ugga is a rare word whose root sense is “mighty”, but here it must be a noun. Given that it is a military man who consults with the king, I translate as “warrior-chief”. | Rājañña is used occasionally in the suttas; it is an archaic synonym for khattiya. ↩
-Ugga is a rare word whose root sense is “mighty”, but here it must be a noun. Given that it is a military man who consults with the king, I translate as “warrior-chief”. | Rājañña is used occasionally in the suttas; it is an archaic synonym for khattiya. ↩
+Taking this and the next as one sentence, despite the punctuation of the Mahāsaṅgīti text. ↩
-Taking this and the next as one sentence, despite the punctuation of the Mahāsaṅgīti text. ↩
+The “hymns” (mantā) are the verses of the Rig Veda. The ten names here all correspond with Vedic authors according to the Brahmanical tradition (for details, see note on DN 13:13.1). Note that in Sanskrit the names of the rishis are distinguished from the lineage holders, which take the patronymic. For example, Bharadvāja is the rishi, the Bhāradvājas are his descendants; Vasiṣṭha is the rishi, the Vāsiṣṭhas are his descendants. Pali texts do not make this distinction, but use the patronymic, although the two forms are not always readily distinguishable. | “Seer” is isi (Sanskrit ṛṣi). It is of uncertain etymology, but was taken to mean that they had “seen” the Vedas (mantradraṣṭa) or directly “heard” them from Brahmā through divine inspiration, rather than “composing” them like ordinary authors. Here, however, the Buddha says they were “authors” (kattāro). The Buddha adopted isi in the sense “enlightened sage”. ↩
-The “hymns” (mantā) are the verses of the Rig Veda. The ten names here all correspond with Vedic authors according to the Brahmanical tradition (for details, see note on DN 13:13.1). Note that in Sanskrit the names of the rishis are distinguished from the lineage holders, which take the patronymic. For example, Bharadvāja is the rishi, the Bhāradvājas are his descendants; Vasiṣṭha is the rishi, the Vāsiṣṭhas are his descendants. Pali texts do not make this distinction, but use the patronymic, although the two forms are not always readily distinguishable. | “Seer” is isi (Sanskrit ṛṣi). It is of uncertain etymology, but was taken to mean that they had “seen” the Vedas (mantradraṣṭa) or directly “heard” them from Brahmā through divine inspiration, rather than “composing” them like ordinary authors. Here, however, the Buddha says they were “authors” (kattāro). The Buddha adopted isi in the sense “enlightened sage”. ↩
+Veṭhakanatapassāhi is otherwise unattested. At MN 55:12.4 veṭhaka evidently means “collar”. In the Lokuttaravāda Bhikṣuṇī Vinaya, the brazen nun Thullānandā gets out of the water and wraps herself in a veṭhaka, which here seems synonymous with paṭṭaka, a strip of cloth. It is allowable if used to tie a basket (Lo Bi Pn 3). Nata is “curve”, passa is “side, flank”. Walshe has “flounces and furbelows”, Rhys Davids has “fringes and furbelows round their loins”. These are prissy descriptions of what is evidently stripper gear. ↩
-Veṭhakanatapassāhi is otherwise unattested. At MN 55:12.4 veṭhaka evidently means “collar”. In the Lokuttaravāda Bhikṣuṇī Vinaya, the brazen nun Thullānandā gets out of the water and wraps herself in a veṭhaka, which here seems synonymous with paṭṭaka, a strip of cloth. It is allowable if used to tie a basket (Lo Bi Pn 3). Nata is “curve”, passa is “side, flank”. Walshe has “flounces and furbelows”, Rhys Davids has “fringes and furbelows round their loins”. These are prissy descriptions of what is evidently stripper gear. ↩
+The Buddha calls back to earlier in the sutta, where Ambaṭṭha drove a mare-drawn chariot (DN 3:1.6.1). | The verbs here (vitudenti vitacchenti) are elsewhere applied to the pecking and slashing of vultures, crows, or hawks (SN 19.1:3.2, MN 54:16.2, etc.). The Buddha was disgusted with this maltreatment of the mares. ↩
-The Buddha calls back to earlier in the sutta, where Ambaṭṭha drove a mare-drawn chariot (DN 3:1.6.1). | The verbs here (vitudenti vitacchenti) are elsewhere applied to the pecking and slashing of vultures, crows, or hawks (SN 19.1:3.2, MN 54:16.2, etc.). The Buddha was disgusted with this maltreatment of the mares. ↩
+Remembering that Pokkharasādi lived in a wealthy property that was a royal endowment. Just as today, excessive wealth breeds insecurity. ↩
-Remembering that Pokkharasādi lived in a wealthy property that was a royal endowment. Just as today, excessive wealth breeds insecurity. ↩
+The Buddha has been hard on Ambaṭṭha, but he is not unfair. He invites the same level of scrutiny for himself. ↩
-The Buddha has been hard on Ambaṭṭha, but he is not unfair. He invites the same level of scrutiny for himself. ↩
+This transition occurs nowhere else. ↩
-This transition occurs nowhere else. ↩
+Finally he remembers what his teacher Pokkharasādi told him in DN 3:1.5.2: he will know the Buddha by his marks. ↩
-Finally he remembers what his teacher Pokkharasādi told him in DN 3:1.5.2: he will know the Buddha by his marks. ↩
+This exceedingly strange “miracle” is also found at MN 91:7.1, MN 92:14.1, and Snp 3.7:11.5. ↩
-This exceedingly strange “miracle” is also found at MN 91:7.1, MN 92:14.1, and Snp 3.7:11.5. ↩
+The diminutive ending for paṇḍitaka is the same as in samaṇaka, which Ambaṭṭha used of the Buddha. | For re (“bloody”), compare cara pi re at Bu Pc 70:1.35 and he je kāḷī at MN 21:9.13. Hard as the Buddha was on Ambaṭṭha, his own teacher was harder. ↩
-The diminutive ending for paṇḍitaka is the same as in samaṇaka, which Ambaṭṭha used of the Buddha. | For re (“bloody”), compare cara pi re at Bu Pc 70:1.35 and he je kāḷī at MN 21:9.13. Hard as the Buddha was on Ambaṭṭha, his own teacher was harder. ↩
+Pokkharasādi shows his astuteness, for in many other dialogues the Buddha engaged with brahmins perfectly politely, as he does in the next sutta (DN 4). ↩
-Pokkharasādi shows his astuteness, for in many other dialogues the Buddha engaged with brahmins perfectly politely, as he does in the next sutta (DN 4). ↩
+Illustrating the lack of restraint of even a senior brahmin teacher. ↩
-Illustrating the lack of restraint of even a senior brahmin teacher. ↩
+Given Pokkharasādi’s mood, this was probably a diplomatic move. ↩
-Given Pokkharasādi’s mood, this was probably a diplomatic move. ↩
+Khādanīya and bhojanīya are food categories commonly mentioned in Pali. Etymologically they stem from “hard and soft”. Bhojanīya is defined in Bu Pc 37:2.1.10 as grain, porridge, flour products, fish, and meat, thus being foods that are typically eaten cooked and “mooshed up” in with the fingers in the bowl. Khādanīya is not so readily defined, being essentially everything not included in other categories. But it would have included such “crunchy” things as fruit and vegetables, which may be eaten uncooked. ↩
-Khādanīya and bhojanīya are food categories commonly mentioned in Pali. Etymologically they stem from “hard and soft”. Bhojanīya is defined in Bu Pc 37:2.1.10 as grain, porridge, flour products, fish, and meat, thus being foods that are typically eaten cooked and “mooshed up” in with the fingers in the bowl. Khādanīya is not so readily defined, being essentially everything not included in other categories. But it would have included such “crunchy” things as fruit and vegetables, which may be eaten uncooked. ↩
+Pokkharasādi makes sure he hears both sides of the story. ↩
-Pokkharasādi makes sure he hears both sides of the story. ↩
+So far has Ambaṭṭha fallen from the learned sage we were introduced to at the start of the sutta. ↩
-So far has Ambaṭṭha fallen from the learned sage we were introduced to at the start of the sutta. ↩
+The Buddha bears no ill will. Sukhī hotu is one of the most recognizable Pali phrases, but in early texts it is spoken only a few times: by the Buddha at DN 21:1.8.8 and Snp 5.1:54.1; by Punabbasu’s Mother at SN 10.7:10.1; and by various women at Bu Ss 5:1.4.8. ↩
-The Buddha bears no ill will. Sukhī hotu is one of the most recognizable Pali phrases, but in early texts it is spoken only a few times: by the Buddha at DN 21:1.8.8 and Snp 5.1:54.1; by Punabbasu’s Mother at SN 10.7:10.1; and by various women at Bu Ss 5:1.4.8. ↩
+“Robed up” because inside the monastery, monks would normally wear just a lower robe, and would don the upper and (sometimes) outer robes when visiting a layperson’s home. ↩
-“Robed up” because inside the monastery, monks would normally wear just a lower robe, and would don the upper and (sometimes) outer robes when visiting a layperson’s home. ↩
+While all these teachings feature commonly in the suttas, there is no text that depicts this framework in detail. ↩
-While all these teachings feature commonly in the suttas, there is no text that depicts this framework in detail. ↩
+This is the briefest expression of the four noble truths. ↩
-This is the briefest expression of the four noble truths. ↩
+This indicates that he became a stream-enterer (sotāpanna), the first of four stages of Awakening. Such details of personal attainment are typically found in the narrative rather than the teaching attributed to the Buddha, and hence were added by redactors at some point. They vary considerably in different versions. In this case, the parallel at DA 20 says that he became a stream-enterer and later a non-returner. T 20 said that he understood the teaching and went for refuge, and agrees that he became a non-returner before his death. ↩
-This indicates that he became a stream-enterer (sotāpanna), the first of four stages of Awakening. Such details of personal attainment are typically found in the narrative rather than the teaching attributed to the Buddha, and hence were added by redactors at some point. They vary considerably in different versions. In this case, the parallel at DA 20 says that he became a stream-enterer and later a non-returner. T 20 said that he understood the teaching and went for refuge, and agrees that he became a non-returner before his death. ↩
+This is the insight into universal impermanence and dependent origination. ↩
-This is the insight into universal impermanence and dependent origination. ↩
+When wandering for alms, mendicants would often roam randomly through the village (sapadānacārī). However if an invitation such as this were issued, the mendicant may visit that place for a meal. It was considered a special ascetic practice to refuse such invitations. The same invitation was issued by Lohicca to Mahākaccāna at SN 35.132:14.7. ↩
-When wandering for alms, mendicants would often roam randomly through the village (sapadānacārī). However if an invitation such as this were issued, the mendicant may visit that place for a meal. It was considered a special ascetic practice to refuse such invitations. The same invitation was issued by Lohicca to Mahākaccāna at SN 35.132:14.7. ↩
+Māṇavikā is also mentioned at MN 56:27.1 and Ud 2.6:1.3 of a young married woman; and at AN 5.192:8.5 of a baby being born. Thus it does not seem that it meant “female Brahmanical student”. ↩
-Māṇavikā is also mentioned at MN 56:27.1 and Ud 2.6:1.3 of a young married woman; and at AN 5.192:8.5 of a baby being born. Thus it does not seem that it meant “female Brahmanical student”. ↩
+Kalyāṇaṁ vuccati is a politely ambiguous phrase. It is spoken twice elsewhere in the Pali, and both times the mendicant who said it immediately departed and never returned (SN 41.3:7.13, SN 41.4:6.7). ↩
-Kalyāṇaṁ vuccati is a politely ambiguous phrase. It is spoken twice elsewhere in the Pali, and both times the mendicant who said it immediately departed and never returned (SN 41.3:7.13, SN 41.4:6.7). ↩
+This sutta shows how the conversion of Pokkharasādi in DN 3 affected the brahmins as far away as Campā. ↩
-This sutta shows how the conversion of Pokkharasādi in DN 3 affected the brahmins as far away as Campā. ↩
+Campā is modern Champapur near Bhagalpur in Bihar state, not far from West Bengal. It is near the eastern-most reach of the Buddha’s journeys. Campā was the capital of Aṅga, one of the sixteen “great nations” (mahājanapadā). It was a flourishing trade center, and became a sacred city for the Jains. ↩
-Campā is modern Champapur near Bhagalpur in Bihar state, not far from West Bengal. It is near the eastern-most reach of the Buddha’s journeys. Campā was the capital of Aṅga, one of the sixteen “great nations” (mahājanapadā). It was a flourishing trade center, and became a sacred city for the Jains. ↩
+Gaggarā, an onomatopoeic reduplication (“gargle”), is the name of a number of rivers and whirlpools in Sanskrit (cp. the modern Ghaggar River in north-west India). ↩
-Gaggarā, an onomatopoeic reduplication (“gargle”), is the name of a number of rivers and whirlpools in Sanskrit (cp. the modern Ghaggar River in north-west India). ↩
+Here we see how the endowment of brahmadeyya helped the king of Magadha establish his influence over the Aṅgas. ↩
-Here we see how the endowment of brahmadeyya helped the king of Magadha establish his influence over the Aṅgas. ↩
+“Householders” (gahapati) is literal; it means land owners. Thus the “brahmins and householders” were the wealthy class. ↩
-“Householders” (gahapati) is literal; it means land owners. Thus the “brahmins and householders” were the wealthy class. ↩
+Both the repetition below and the parallel at MN 95:8.3 include the phrase “it’s appropriate that he comes to see you”. It may have been omitted here by mistake. ↩
-Both the repetition below and the parallel at MN 95:8.3 include the phrase “it’s appropriate that he comes to see you”. It may have been omitted here by mistake. ↩
+Jātivāda is sometimes translated as “doctrine of birth”, but the context here shows this cannot be the case. It refers to the genealogical records that record the family lineage. ↩
-Jātivāda is sometimes translated as “doctrine of birth”, but the context here shows this cannot be the case. It refers to the genealogical records that record the family lineage. ↩
+For Mahāsaṅgīti vacchasī read vaccasī (Sanskrit varcasin), “possessing splendor”. ↩
-For Mahāsaṅgīti vacchasī read vaccasī (Sanskrit varcasin), “possessing splendor”. ↩
+Later tradition says that the young Siddhattha sneaked out of his home to avoid creating such a scene, but the early texts say he left despite his parents’ weeping. ↩
-Later tradition says that the young Siddhattha sneaked out of his home to avoid creating such a scene, but the early texts say he left despite his parents’ weeping. ↩
+In contrast with some of the other ascetics in DN 2. ↩
-In contrast with some of the other ascetics in DN 2. ↩
+This description is applied to the Buddha at DN 5:7.24, and to the corrupt but superficially charming monks Assaji and Punabbasuka at Bu Ss 13:1.3.4. ↩
-This description is applied to the Buddha at DN 5:7.24, and to the corrupt but superficially charming monks Assaji and Punabbasuka at Bu Ss 13:1.3.4. ↩
+This would be the assemblies of aristocrats, brahmins, householders, and ascetics (AN 5.213:3.1), rather than the Buddha’s four assemblies of monks, nuns, laymen, and laywomen (AN 4.129). ↩
-This would be the assemblies of aristocrats, brahmins, householders, and ascetics (AN 5.213:3.1), rather than the Buddha’s four assemblies of monks, nuns, laymen, and laywomen (AN 4.129). ↩
+Titthakara, literally “ford-maker”, is a term restricted to those such as the Buddha who founded a religion, or Mahāvīra who was a major reformer on the same level as a founder. ↩
-Titthakara, literally “ford-maker”, is a term restricted to those such as the Buddha who founded a religion, or Mahāvīra who was a major reformer on the same level as a founder. ↩
+This sutta must have been before the events of DN 2, but after those of DN 3. ↩
-This sutta must have been before the events of DN 2, but after those of DN 3. ↩
+Even before he meets him, Soṇadaṇḍa has extensive knowledge of the Buddha and faith in him. It’s also notable how Soṇadaṇḍa gives Pokkharasādi a special status. Perhaps Pokkharasādi told Soṇadaṇḍa of the encounter with Ambaṭṭha in DN 3, which would explain his hesitation. | Note the use of the term yoniso here, which I render “rational”. The basic meaning of the term is “womb, source”, and it is used to mean “with reason”, which here has the sense “pertinent, relevant”. ↩
-Even before he meets him, Soṇadaṇḍa has extensive knowledge of the Buddha and faith in him. It’s also notable how Soṇadaṇḍa gives Pokkharasādi a special status. Perhaps Pokkharasādi told Soṇadaṇḍa of the encounter with Ambaṭṭha in DN 3, which would explain his hesitation. | Note the use of the term yoniso here, which I render “rational”. The basic meaning of the term is “womb, source”, and it is used to mean “with reason”, which here has the sense “pertinent, relevant”. ↩
+For all his previous avowal of faith, Soṇadaṇḍa is merely polite, not reverential. This foreshadows the ending. ↩
-For all his previous avowal of faith, Soṇadaṇḍa is merely polite, not reverential. This foreshadows the ending. ↩
+The Buddha goes out of his way to make him comfortable. Soṇadaṇḍa is nervous and overly eager to please, but he is not contemptuous and grinding a personal ax like Ambaṭṭha. ↩
-The Buddha goes out of his way to make him comfortable. Soṇadaṇḍa is nervous and overly eager to please, but he is not contemptuous and grinding a personal ax like Ambaṭṭha. ↩
+Suja (Sanskrit sruc) was a large wooden ladle for pouring ghee on to the sacred flame. ↩
-Suja (Sanskrit sruc) was a large wooden ladle for pouring ghee on to the sacred flame. ↩
+The Buddha uses “Socratic method”. He has the other person articulate a view, then leads them to refine their view, leading to a clearer vision of the truth. ↩
-The Buddha uses “Socratic method”. He has the other person articulate a view, then leads them to refine their view, leading to a clearer vision of the truth. ↩
+When the Buddha convinces Soṇadaṇḍa, he does not crow over it or take pleasure in his discomfort, but praises his wisdom and affirms his conclusions. ↩
-When the Buddha convinces Soṇadaṇḍa, he does not crow over it or take pleasure in his discomfort, but praises his wisdom and affirms his conclusions. ↩
+The Buddha has taken pains to establish common ground, but Soṇadaṇḍa’s description of wisdom is lacking, so the Buddha prompts a deeper inquiry. ↩
-The Buddha has taken pains to establish common ground, but Soṇadaṇḍa’s description of wisdom is lacking, so the Buddha prompts a deeper inquiry. ↩
+Normally, the Buddha frames his teaching as ethics, meditation, and wisdom, but here he adapts to Soṇadaṇḍa’s framing and places meditation under wisdom. ↩
-Normally, the Buddha frames his teaching as ethics, meditation, and wisdom, but here he adapts to Soṇadaṇḍa’s framing and places meditation under wisdom. ↩
+Soṇadaṇḍa’s attachment to his reputation betrays his lack of inner confidence and stands in contrast with Pokkharasādi. Perhaps it may also be read as a regional characteristic, since Buddhism was less well established in the Aṅga region than in central Magadha. ↩
-Soṇadaṇḍa’s attachment to his reputation betrays his lack of inner confidence and stands in contrast with Pokkharasādi. Perhaps it may also be read as a regional characteristic, since Buddhism was less well established in the Aṅga region than in central Magadha. ↩
+When asked about sacrifice, the Buddha tells a story of how a king was persuaded to forgo cruelty and institute a constructive social policy of welfare instead. ↩
-When asked about sacrifice, the Buddha tells a story of how a king was persuaded to forgo cruelty and institute a constructive social policy of welfare instead. ↩
+Khāṇumata is only mentioned here. It means “stumpy”, perhaps indicating that it was, or had recently been, a rough out-of-the-way place. ↩
-Khāṇumata is only mentioned here. It means “stumpy”, perhaps indicating that it was, or had recently been, a rough out-of-the-way place. ↩
+Apparently not the same place as the Ambalaṭṭhikā of DN 1:1.2.1, which, unlike this place, was a “royal rest house”. ↩
-Apparently not the same place as the Ambalaṭṭhikā of DN 1:1.2.1, which, unlike this place, was a “royal rest house”. ↩
+Like the town Khāṇumata, the brahmin Kūṭadanta appears only here. His name means “pointy teeth”, but there is no evidence that he was a vampire. ↩
-Like the town Khāṇumata, the brahmin Kūṭadanta appears only here. His name means “pointy teeth”, but there is no evidence that he was a vampire. ↩
+At Snp 2.7:26.1, the sacrifice of cows in particular was said to be the nadir of decline for brahmins. When similar sacrifices are described elsewhere in the canon, the number is five hundred rather than seven hundred (SN 3.9:1.2, AN 7.47:1.2). ↩
-At Snp 2.7:26.1, the sacrifice of cows in particular was said to be the nadir of decline for brahmins. When similar sacrifices are described elsewhere in the canon, the number is five hundred rather than seven hundred (SN 3.9:1.2, AN 7.47:1.2). ↩
+News of the Buddha had spread in Brahmanical circles. In DN 3 we saw the Buddha use his rhetorical technique of adapting his teaching to reframe Brahmanical doctrines in order to establish a common ground. Here we see the downside to such techniques, as the details of the reframing have been lost. ↩
-News of the Buddha had spread in Brahmanical circles. In DN 3 we saw the Buddha use his rhetorical technique of adapting his teaching to reframe Brahmanical doctrines in order to establish a common ground. Here we see the downside to such techniques, as the details of the reframing have been lost. ↩
+No such sacrifice has been identified in Brahmanical texts. ↩
-No such sacrifice has been identified in Brahmanical texts. ↩
+Kūṭadanta’s proposal that the Buddha advise him on the sacrifice of 700 animals is outrageous. Nonetheless, the Buddha responds politely since Kūṭadanta is being polite. It is possible to read the vast complex of Vedic ritual and theory as a structure built to contain the guilt of killing. ↩
-Kūṭadanta’s proposal that the Buddha advise him on the sacrifice of 700 animals is outrageous. Nonetheless, the Buddha responds politely since Kūṭadanta is being polite. It is possible to read the vast complex of Vedic ritual and theory as a structure built to contain the guilt of killing. ↩
+Mahāvijita means “Great Dominion”. He seems to be only known from this story. The idiom bhūtapubbaṁ (literally “so it was in the past”) introduces legendary narratives of usually dubious historicity, like the English idiom “once upon a time”. ↩
-Mahāvijita means “Great Dominion”. He seems to be only known from this story. The idiom bhūtapubbaṁ (literally “so it was in the past”) introduces legendary narratives of usually dubious historicity, like the English idiom “once upon a time”. ↩
+In the Pali, meaningful thoughts often occur to people when withdrawn in seclusion. This doesn’t necessary mean they were in formal meditation. ↩
-In the Pali, meaningful thoughts often occur to people when withdrawn in seclusion. This doesn’t necessary mean they were in formal meditation. ↩
+The great sacrifices, especially the horse sacrifice, ensured royal authority. Their very scale and wastefulness showed off the wealth of the king. ↩
-The great sacrifices, especially the horse sacrifice, ensured royal authority. Their very scale and wastefulness showed off the wealth of the king. ↩
+“High priest” is purohita. He was a family chaplain advising and consecrating the royal family. The closeness of the relationship is shown by the fact that the royal family would take the lineage name of the purohita. ↩
-“High priest” is purohita. He was a family chaplain advising and consecrating the royal family. The closeness of the relationship is shown by the fact that the royal family would take the lineage name of the purohita. ↩
+Then, as today, government policy was driven by the perception of rising crime rate. This whole passage is one of the Buddha’s most important statements on public policy. It is expressed through storytelling, giving a good example of how myths were invoked as rationales for current policy. ↩
-Then, as today, government policy was driven by the perception of rising crime rate. This whole passage is one of the Buddha’s most important statements on public policy. It is expressed through storytelling, giving a good example of how myths were invoked as rationales for current policy. ↩
+“Taxes” is bali. He would have had to press his people for the extra funds to hold the sacrifice. ↩
-“Taxes” is bali. He would have had to press his people for the extra funds to hold the sacrifice. ↩
+The priest knows that the king will respond better to a pragmatic argument than a moral one. As always, the Buddha looks to eradicating the cause, not the symptom. ↩
-The priest knows that the king will respond better to a pragmatic argument than a moral one. As always, the Buddha looks to eradicating the cause, not the symptom. ↩
+Effective social policy requires a forward-thinking plan, not just reacting to grievances. ↩
-Effective social policy requires a forward-thinking plan, not just reacting to grievances. ↩
+The king should spend his own resources to support his citizens in the various occupations. ↩
-The king should spend his own resources to support his citizens in the various occupations. ↩
+Here the priest identifies a fundamental cause of social unrest and disorder. ↩
-Here the priest identifies a fundamental cause of social unrest and disorder. ↩
+The king spends out of pocket, but the economy flourishes, so tax revenues increase even though he has not raised taxes. This is the essence of Keynesian economic theory. ↩
-The king spends out of pocket, but the economy flourishes, so tax revenues increase even though he has not raised taxes. This is the essence of Keynesian economic theory. ↩
+Khema means a place of safety and sanctuary, where both humans and animals have no fear. ↩
-Khema means a place of safety and sanctuary, where both humans and animals have no fear. ↩
+A good leader listens to advice. ↩
-A good leader listens to advice. ↩
+“Consenting factions” is anumatipakkhā. The king governs with the consent of his people, although only the landowning classes are considered. ↩
-“Consenting factions” is anumatipakkhā. The king governs with the consent of his people, although only the landowning classes are considered. ↩
+Royal authority is not based just on birth, conquest, ritual, or power, but on quality of character. ↩
-Royal authority is not based just on birth, conquest, ritual, or power, but on quality of character. ↩
+Read sahati (“prevails”) over the several variants. ↩
-Read sahati (“prevails”) over the several variants. ↩
+Showing the importance of comprehension over blind adherence to tradition. ↩
-Showing the importance of comprehension over blind adherence to tradition. ↩
+Meditators focus on the present, but that does not mean they cannot think about the past or future; it just means they are not trapped in useless thoughts. ↩
-Meditators focus on the present, but that does not mean they cannot think about the past or future; it just means they are not trapped in useless thoughts. ↩
+These are four of the five qualities that Soṇadaṇḍa identifies as the qualities of a brahmin at DN 4:13.2. Missing is appearance, which is the first factor that Soṇadaṇḍa admits is unnecessary. ↩
-These are four of the five qualities that Soṇadaṇḍa identifies as the qualities of a brahmin at DN 4:13.2. Missing is appearance, which is the first factor that Soṇadaṇḍa admits is unnecessary. ↩
+Compare the three factors of a donor’s mind-state at AN 6.37:2.4. ↩
-Compare the three factors of a donor’s mind-state at AN 6.37:2.4. ↩
+What a recipient does with a gift is beyond the donor’s control. ↩
-What a recipient does with a gift is beyond the donor’s control. ↩
+PTS edition acknowledges sajjata only as a variant reading, but it is in the commentary, so should be accepted in the text. It is from √sajj (relinquish). ↩
-PTS edition acknowledges sajjata only as a variant reading, but it is in the commentary, so should be accepted in the text. It is from √sajj (relinquish). ↩
+Another lesson in leadership: the importance of communication. ↩
-Another lesson in leadership: the importance of communication. ↩
+A leader gets results through inspiration, not fear. ↩
-A leader gets results through inspiration, not fear. ↩
+These were regarded as valuable yet harmless products. ↩
-These were regarded as valuable yet harmless products. ↩
+The king’s generosity and sincerity brings out the best in the others. ↩
-The king’s generosity and sincerity brings out the best in the others. ↩
+Here ends the Buddha’s legendary account of the past. ↩
-Here ends the Buddha’s legendary account of the past. ↩
+The other brahmins are satisfied, but Kūṭadanta senses there is more to it. ↩
-The other brahmins are satisfied, but Kūṭadanta senses there is more to it. ↩
+“So I have heard” is evaṁ me sutaṁ, the standard opening for Buddhist suttas. This tag was used to indicate that the speaker was not present at the events, but “heard” about them. ↩
-“So I have heard” is evaṁ me sutaṁ, the standard opening for Buddhist suttas. This tag was used to indicate that the speaker was not present at the events, but “heard” about them. ↩
+This qualifies the story of Mahāvijita as an early canonical Jātaka. There are a small number of such stories in the early suttas, only some of which overlap with the later Jātaka collections, the story of Mahāvijita not being among them. ↩
-This qualifies the story of Mahāvijita as an early canonical Jātaka. There are a small number of such stories in the early suttas, only some of which overlap with the later Jātaka collections, the story of Mahāvijita not being among them. ↩
+Kūṭadanta is hoping for a better return on his investment. Throughout the suttas, we find a strain of what might be called “spiritual economics”. ↩
-Kūṭadanta is hoping for a better return on his investment. Throughout the suttas, we find a strain of what might be called “spiritual economics”. ↩
+Mentioned in a similar context at AN 4.40:2.2. ↩
-Mentioned in a similar context at AN 4.40:2.2. ↩
+This contradicts the description given above. ↩
-This contradicts the description given above. ↩
+This means that the dwelling could be used by any Saṅgha member, as opposed to being given to a particular monastic or group. The gift of a dwelling is regarded as the best kind of offering to the Saṅgha. ↩
-This means that the dwelling could be used by any Saṅgha member, as opposed to being given to a particular monastic or group. The gift of a dwelling is regarded as the best kind of offering to the Saṅgha. ↩
+Thus far the Buddha has described the regular practice of a Buddhist lay person. ↩
-Thus far the Buddha has described the regular practice of a Buddhist lay person. ↩
+The entire path may be described as a “sacrifice”. ↩
-The entire path may be described as a “sacrifice”. ↩
+Releasing animals remains a Buddhist practice today. ↩
-Releasing animals remains a Buddhist practice today. ↩
+Lying some 60 kilometers north of Pāṭaliputra (Patna), Vesālī was the largest city in the Vajji Federation, a republican league in the region north of the Ganges. ↩
-Lying some 60 kilometers north of Pāṭaliputra (Patna), Vesālī was the largest city in the Vajji Federation, a republican league in the region north of the Ganges. ↩
+In the earlier suttas of this chapter, we have seen how news of the Buddha spread, evidently following Pokkharasādi’s conversion. Here we see an example of the kind of meeting at which such news would be discussed. | The phrase “brahmin emissaries” (brāhmaṇadūtā) does not seem to occur elsewhere and is not explained in the commentary. Perhaps they were emissaries of the kings, meeting in a neutral location. Or perhaps they were emissaries of their respective communities of brahmins. ↩
-In the earlier suttas of this chapter, we have seen how news of the Buddha spread, evidently following Pokkharasādi’s conversion. Here we see an example of the kind of meeting at which such news would be discussed. | The phrase “brahmin emissaries” (brāhmaṇadūtā) does not seem to occur elsewhere and is not explained in the commentary. Perhaps they were emissaries of the kings, meeting in a neutral location. Or perhaps they were emissaries of their respective communities of brahmins. ↩
+This monastery features prominently as the Buddha’s usual place of residence near Vesālī. ↩
-This monastery features prominently as the Buddha’s usual place of residence near Vesālī. ↩
+At some times the Buddha would go on retreat and ask that no-one visit him except to bring food; this sometimes happened at the Great Wood (SN 54.9:2.1). He also had the habit of withdrawing into the wood itself for meditation (AN 5.58:1.3). At this time, however, he was simply staying in a nearby hut, so it seems Nāgita is being over-zealous. ↩
-At some times the Buddha would go on retreat and ask that no-one visit him except to bring food; this sometimes happened at the Great Wood (SN 54.9:2.1). He also had the habit of withdrawing into the wood itself for meditation (AN 5.58:1.3). At this time, however, he was simply staying in a nearby hut, so it seems Nāgita is being over-zealous. ↩
+Oṭṭhaddha mean “hare-lip” and is evidently a nickname or epithet. Throughout, the Buddha refers to him by his personal name, Mahāli. And it is under that name we meet him again in SN 11.13 and SN 22.60. | The Licchavis, whose name is derived from “bear”, dominated the Vajji Federation. Note that the Mahāsaṅgīti edition here spells the masculine singular as licchavī, whereas normally it is licchavi. ↩
-Oṭṭhaddha mean “hare-lip” and is evidently a nickname or epithet. Throughout, the Buddha refers to him by his personal name, Mahāli. And it is under that name we meet him again in SN 11.13 and SN 22.60. | The Licchavis, whose name is derived from “bear”, dominated the Vajji Federation. Note that the Mahāsaṅgīti edition here spells the masculine singular as licchavī, whereas normally it is licchavi. ↩
+Kassapa is Nāgita’s clan name; either he was a brahmin or a khattiya whose family chaplain (purohita) was a Kassapa. ↩
-Kassapa is Nāgita’s clan name; either he was a brahmin or a khattiya whose family chaplain (purohita) was a Kassapa. ↩
+In trying to protect the Buddha, Nāgita was inflexible and lacking compassion. When given good advice by Sīha, he responded gracelessly, fobbing off responsibility to a junior. No wonder he was replaced by Ānanda. ↩
-In trying to protect the Buddha, Nāgita was inflexible and lacking compassion. When given good advice by Sīha, he responded gracelessly, fobbing off responsibility to a junior. No wonder he was replaced by Ānanda. ↩
+This is still a common place for forest monks to receive guests. ↩
-This is still a common place for forest monks to receive guests. ↩
+This is the last we hear of these emissaries. ↩
-This is the last we hear of these emissaries. ↩
+Sunakkhatta features in several suttas, through which his journey may be traced. In MN 105 he meets the Buddha and gains faith; here in DN 6 he is becoming dissatisfied; in DN 24 he rejects the Buddha; and in MN 12 he attacks the Buddha after disrobing. ↩
-Sunakkhatta features in several suttas, through which his journey may be traced. In MN 105 he meets the Buddha and gains faith; here in DN 6 he is becoming dissatisfied; in DN 24 he rejects the Buddha; and in MN 12 he attacks the Buddha after disrobing. ↩
+This refers to “clairvoyance” and “clairaudience”, sometimes translated as the “divine eye” and “divine ear”. Despite being included in the Gradual Training, they are not a goal of Buddhist practice. Rather, they are unnecessary but potentially useful, as they reveal dimensions of being inaccessible to ordinary consciousness. Sunakkhatta, however, was evidently just interested in having pleasant supersensory experiences. ↩
-This refers to “clairvoyance” and “clairaudience”, sometimes translated as the “divine eye” and “divine ear”. Despite being included in the Gradual Training, they are not a goal of Buddhist practice. Rather, they are unnecessary but potentially useful, as they reveal dimensions of being inaccessible to ordinary consciousness. Sunakkhatta, however, was evidently just interested in having pleasant supersensory experiences. ↩
+This must have wounded his pride. ↩
-This must have wounded his pride. ↩
+This description of meditation is unique in the Pali canon. The Buddha answers Mahāli’s question directly, even though the premise betrays Sunakkhatta’s limited understanding. When a questioner is sincere, answering directly shows respect and builds trust. ↩
-This description of meditation is unique in the Pali canon. The Buddha answers Mahāli’s question directly, even though the premise betrays Sunakkhatta’s limited understanding. When a questioner is sincere, answering directly shows respect and builds trust. ↩
+Having directly answered the original question, the Buddha reframed the issue on request. ↩
-Having directly answered the original question, the Buddha reframed the issue on request. ↩
+This is the first description of the four stages of awakening which are featured throughout the Pali canon. The three fetters are identity view, doubt, and misapprehension of precepts and observances (MN 2:11.3). ↩
-This is the first description of the four stages of awakening which are featured throughout the Pali canon. The three fetters are identity view, doubt, and misapprehension of precepts and observances (MN 2:11.3). ↩
+The five lower fetters are the three mentioned above, plus sensual desire and ill will (AN 10.13:1.5). This is the non-returner, who spends their last life in an exalted Brahmā realm. | A “spontaneous” rebirth is one that occurs without gestation in the womb, like most devas, or for that matter, Boltzmann brains. ↩
-The five lower fetters are the three mentioned above, plus sensual desire and ill will (AN 10.13:1.5). This is the non-returner, who spends their last life in an exalted Brahmā realm. | A “spontaneous” rebirth is one that occurs without gestation in the womb, like most devas, or for that matter, Boltzmann brains. ↩
+This is the arahant, the “worthy” or “perfected” one. Elsewhere it is said they abandon the five higher fetters: desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance (AN 10.13:2.2). ↩
-This is the arahant, the “worthy” or “perfected” one. Elsewhere it is said they abandon the five higher fetters: desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance (AN 10.13:2.2). ↩
+This is the most fundamental of the Buddha’s teachings on the path, declared in his first sermon (SN 56.11). It reappears in DN 8:13.5, DN 19:61.7, and DN 22:21.2. ↩
-This is the most fundamental of the Buddha’s teachings on the path, declared in his first sermon (SN 56.11). It reappears in DN 8:13.5, DN 19:61.7, and DN 22:21.2. ↩
+The eight factors map roughly on to the Gradual Training thus: hearing the Dhamma gives rise to right view; the choice to renounce is right thought; ethics includes right speech, action, and livelihood; undertaking seclusion and sense restraint is right effort; developing meditation is right mindfulness; and gaining the four jhānas is right immersion. Realization of the Dhamma completes the circle by deepening conceptual right view to liberating insight. Sometimes this is expressed by adding two further factors, right knowledge and right liberation. ↩
-The eight factors map roughly on to the Gradual Training thus: hearing the Dhamma gives rise to right view; the choice to renounce is right thought; ethics includes right speech, action, and livelihood; undertaking seclusion and sense restraint is right effort; developing meditation is right mindfulness; and gaining the four jhānas is right immersion. Realization of the Dhamma completes the circle by deepening conceptual right view to liberating insight. Sometimes this is expressed by adding two further factors, right knowledge and right liberation. ↩
+The Buddha retells the events recorded in the next sutta, DN 7. ↩
-The Buddha retells the events recorded in the next sutta, DN 7. ↩
+Muṇḍiya means “shaven one”; his name is spelled Mandissa in some manuscripts. He appears only in this passage. Jāliya returns in DN 24:2.4.1, which recounts the farcical events following Sunakkhatta’s disrobal. There he takes the Buddha’s part against the delusional Pāṭikaputta favored by Sunakkhatta. ↩
-Muṇḍiya means “shaven one”; his name is spelled Mandissa in some manuscripts. He appears only in this passage. Jāliya returns in DN 24:2.4.1, which recounts the farcical events following Sunakkhatta’s disrobal. There he takes the Buddha’s part against the delusional Pāṭikaputta favored by Sunakkhatta. ↩
+The term “soul” (jīva) was favored by the samaṇas, as opposed to the “self” (attā) of the brahmins. Both are rejected by the Buddha as forms of “metaphysical” self: they postulate the absolute, eternal existence of entities that cannot be established empirically. The repeated demonstrative pronouns (taṁ jīvaṁ taṁ sarīraṁ) assert an emphatic identity. ↩
-The term “soul” (jīva) was favored by the samaṇas, as opposed to the “self” (attā) of the brahmins. Both are rejected by the Buddha as forms of “metaphysical” self: they postulate the absolute, eternal existence of entities that cannot be established empirically. The repeated demonstrative pronouns (taṁ jīvaṁ taṁ sarīraṁ) assert an emphatic identity. ↩
+They evidently believed that the experience of jhāna would grant insight into this dilemma. But it is a loaded question: it assumes that the soul is real and that what needs determining is its relation to the body. ↩
-They evidently believed that the experience of jhāna would grant insight into this dilemma. But it is a loaded question: it assumes that the soul is real and that what needs determining is its relation to the body. ↩
+Until this point, none of the experiences described are fundamentally incompatible with the notion of an eternal metaphysical self. Buddhists believe that non-Buddhists, before and after the Buddha, are quite capable of realizing such states. However, they would tend to interpret them in line with their previous beliefs, thus reinforcing their theories of self. Faced with the end of all rebirth, however, no theory of eternal self can stand. ↩
-Until this point, none of the experiences described are fundamentally incompatible with the notion of an eternal metaphysical self. Buddhists believe that non-Buddhists, before and after the Buddha, are quite capable of realizing such states. However, they would tend to interpret them in line with their previous beliefs, thus reinforcing their theories of self. Faced with the end of all rebirth, however, no theory of eternal self can stand. ↩
+This sutta depicts the events that were subsequently related by the Buddha in the previous sutta, DN 6. ↩
-This sutta depicts the events that were subsequently related by the Buddha in the previous sutta, DN 6. ↩
+Ujuñña was a Kosalan town at which King Pasenadi visited the Buddha in MN 90. | “Deer parks” were nature reservations where the animals were safe from hunters. ↩
-Ujuñña was a Kosalan town at which King Pasenadi visited the Buddha in MN 90. | “Deer parks” were nature reservations where the animals were safe from hunters. ↩
+Naked ascetics are still found in India today. Some Jains went naked, but if he were a Jain he would have been introduced as such. Kassapa is an ancient clan name of the brahmins, and we meet four naked ascetics named Kassapa in the canon (here, SN 12.17, SN 41.9, and MN 124). They cannot be the same person, for at the end of each account it is said they went forth and attained arahantship. ↩
-Naked ascetics are still found in India today. Some Jains went naked, but if he were a Jain he would have been introduced as such. Kassapa is an ancient clan name of the brahmins, and we meet four naked ascetics named Kassapa in the canon (here, SN 12.17, SN 41.9, and MN 124). They cannot be the same person, for at the end of each account it is said they went forth and attained arahantship. ↩
+In his first sermon, the Buddha rejected extremes of self-mortification. There the term was attakilamatha (“self-mortification”), whereas here it is tapas (“heat, burning, fervor”). These refer to the same practices, but tapas points to the fervent ardor of the practitioner, generating an inner heat that “burns off” the corrupting traces of kamma and defilements. This topic is also discussed in AN 10.94. ↩
-In his first sermon, the Buddha rejected extremes of self-mortification. There the term was attakilamatha (“self-mortification”), whereas here it is tapas (“heat, burning, fervor”). These refer to the same practices, but tapas points to the fervent ardor of the practitioner, generating an inner heat that “burns off” the corrupting traces of kamma and defilements. This topic is also discussed in AN 10.94. ↩
+While the self-mortification itself may be useless, the person who practices it may have other good qualities. The Buddha is cautioning against rash judgement. ↩
-While the self-mortification itself may be useless, the person who practices it may have other good qualities. The Buddha is cautioning against rash judgement. ↩
+Again we see the Buddha’s preferred method of establishing common ground first, then building an argument from there. ↩
-Again we see the Buddha’s preferred method of establishing common ground first, then building an argument from there. ↩
+Rather than logical hair-splitting, the Buddha recommends looking at a person’s conduct. ↩
-Rather than logical hair-splitting, the Buddha recommends looking at a person’s conduct. ↩
+Here -va has an exclusive sense (= eva). Compare Dhp 274: eseva maggo natthañño (“This is the path, there is no other”). ↩
-Here -va has an exclusive sense (= eva). Compare Dhp 274: eseva maggo natthañño (“This is the path, there is no other”). ↩
+Compare DN 16:5.27.1. ↩
-Compare DN 16:5.27.1. ↩
+What follows is a description of ascetic practices undertaken by the Jains and similar groups. | The phrase “course of fervent mortification” (tapopakkama) is unique to this sutta. Pakkama means “stepping out”. ↩
-What follows is a description of ascetic practices undertaken by the Jains and similar groups. | The phrase “course of fervent mortification” (tapopakkama) is unique to this sutta. Pakkama means “stepping out”. ↩
+Buddhist mendicants may not receive food in their hands, nor lick them while eating. Followers of the practices listed here would have walked steadily and randomly for alms, accepting only what was given at the time. ↩
-Buddhist mendicants may not receive food in their hands, nor lick them while eating. Followers of the practices listed here would have walked steadily and randomly for alms, accepting only what was given at the time. ↩
+Keeping sheep (eḷaka, for slaughter) goes against the Jain principle of non-violence, as does keeping weapons (daṇḍa). | A musala often means “pestle”, but it can also be a “shovel”; at MN 81:18.12 it is regarded as a virtue to not use one to dig the soil (which is regarded as being alive in Jainism). | Thusodaka is evidently a liquor fermented from grain, “beer”. ↩
-Keeping sheep (eḷaka, for slaughter) goes against the Jain principle of non-violence, as does keeping weapons (daṇḍa). | A musala often means “pestle”, but it can also be a “shovel”; at MN 81:18.12 it is regarded as a virtue to not use one to dig the soil (which is regarded as being alive in Jainism). | Thusodaka is evidently a liquor fermented from grain, “beer”. ↩
+It is not easy to meaningfully distinguish the various kinds of grain. ↩
-It is not easy to meaningfully distinguish the various kinds of grain. ↩
+All are extremely uncomfortable. Christian ascetics wore a “hair shirt” in order to “mortify the flesh” . ↩
-All are extremely uncomfortable. Christian ascetics wore a “hair shirt” in order to “mortify the flesh” . ↩
+Jain ascetics tear out their hair at ordination, rather than shaving. ↩
-Jain ascetics tear out their hair at ordination, rather than shaving. ↩
+Remaining in one posture for months or years at a time is one of the most difficult practices. ↩
-Remaining in one posture for months or years at a time is one of the most difficult practices. ↩
+Strict Jain ascetics did not bathe. ↩
-Strict Jain ascetics did not bathe. ↩
+At Kd 6 the four “great unnaturals” (or “filthy edibles”, mahāvikaṭa) are said to be feces, urine, ash, and clay. At MN 12:49.3 the Buddha said he ate the “unnatural things” of feces and urine when undertaking ascetic practices. ↩
-At Kd 6 the four “great unnaturals” (or “filthy edibles”, mahāvikaṭa) are said to be feces, urine, ash, and clay. At MN 12:49.3 the Buddha said he ate the “unnatural things” of feces and urine when undertaking ascetic practices. ↩
+This seems out of place here. It was a Brahmanical practice (SN 7.21), as the Jains refused to bathe at all. Indeed, bathing three times a day in the Indian climate would, for most of the year, be quite pleasant. ↩
-This seems out of place here. It was a Brahmanical practice (SN 7.21), as the Jains refused to bathe at all. Indeed, bathing three times a day in the Indian climate would, for most of the year, be quite pleasant. ↩
+The term “accomplishment in mind” (cittasampadā) is equivalent to “accomplishment in immersion” (samādhisampadā). More generally, when citta is used in the context of meditation, it is normally a synonym of samādhi. ↩
-The term “accomplishment in mind” (cittasampadā) is equivalent to “accomplishment in immersion” (samādhisampadā). More generally, when citta is used in the context of meditation, it is normally a synonym of samādhi. ↩
+Mettā is universal love and good will free from attachment. As well as being a foundation for good character and healthy emotional development, it serves to lead the mind into deep meditation of jhāna. ↩
-Mettā is universal love and good will free from attachment. As well as being a foundation for good character and healthy emotional development, it serves to lead the mind into deep meditation of jhāna. ↩
+The Buddha was criticized for going soft after abandoning austere practices, but here he flips the script, arguing that it is inner transformation that is really hard, not outer shows of mortification. ↩
-The Buddha was criticized for going soft after abandoning austere practices, but here he flips the script, arguing that it is inner transformation that is really hard, not outer shows of mortification. ↩
+Note that the heading for this section in the Mahāsaṅgīti edition uses samādhi rather than citta. Headings were added by later editors, and are not part of the original text. ↩
-Note that the heading for this section in the Mahāsaṅgīti edition uses samādhi rather than citta. Headings were added by later editors, and are not part of the original text. ↩
+This is the ethical practices as described in the Gradual Training. ↩
-This is the ethical practices as described in the Gradual Training. ↩
+“Mortification in disgust of sin” renders tapojigucchā; tapo is “fervent mortification” and jigucchā is “loathing, disgust”. It captures the severity with which practitioners regarded the “evil” or “sin” with which they were infected, like a quasi-physical stain on the soul, and the burning flame of white-hot pain required to cauterize their spiritual wounds. ↩
-“Mortification in disgust of sin” renders tapojigucchā; tapo is “fervent mortification” and jigucchā is “loathing, disgust”. It captures the severity with which practitioners regarded the “evil” or “sin” with which they were infected, like a quasi-physical stain on the soul, and the burning flame of white-hot pain required to cauterize their spiritual wounds. ↩
+The Buddha repurposes the concept of “disgust of sin”, which here stands in the place of meditation (samādhi). ↩
-The Buddha repurposes the concept of “disgust of sin”, which here stands in the place of meditation (samādhi). ↩
+A “lion’s roar” is an unapologetic proclamation of spiritual supremacy. ↩
-A “lion’s roar” is an unapologetic proclamation of spiritual supremacy. ↩
+The Buddha is referring to the events of the Udumbarikasutta (DN 25). There Nigrodha is referred to as a “wanderer” (paribbājaka) who according to the commentary was clothed. The term tapabrahmacārī here is unique and is not explained in the commentary. I think it means he was a celibate student of a Brahmanical teacher. ↩
-The Buddha is referring to the events of the Udumbarikasutta (DN 25). There Nigrodha is referred to as a “wanderer” (paribbājaka) who according to the commentary was clothed. The term tapabrahmacārī here is unique and is not explained in the commentary. I think it means he was a celibate student of a Brahmanical teacher. ↩
+This probation is laid down in the Vinaya at Kd 1. The candidate must show good conduct and restraint, diligence in duties, and enthusiasm for the Buddha’s teachings and practice. ↩
-This probation is laid down in the Vinaya at Kd 1. The candidate must show good conduct and restraint, diligence in duties, and enthusiasm for the Buddha’s teachings and practice. ↩
+In addition, there are general exceptions for dreadlocked ascetics, since they believe in kamma, and for the Buddha’s relatives. ↩
-In addition, there are general exceptions for dreadlocked ascetics, since they believe in kamma, and for the Buddha’s relatives. ↩
+Poṭṭhapāda appears only here; he was named for a month of the lunar calendar (August/September). | Mallikā was the chief queen of Pasenadi, and her hall is mentioned in a similar context at MN 78:1.3. The commentary explains that the brahmins, Jains, and others would assemble there to “debate their beliefs” (samayaṁ pavadanti). Evidently the monastery grounds had accommodation for many ascetics of different beliefs, but only “one hall” where they would gather for debate. We hear many times of such debates, but here we catch a glimpse of a place that was set up to facilitate them. For -ācīra, read in the sense of “boundary, hedge” (commentary: timbarūrukkhapantiyā parikkhittattā; cf. Sanskrit prācīra, “enclosure, hedge, fence, wall”). ↩
-Poṭṭhapāda appears only here; he was named for a month of the lunar calendar (August/September). | Mallikā was the chief queen of Pasenadi, and her hall is mentioned in a similar context at MN 78:1.3. The commentary explains that the brahmins, Jains, and others would assemble there to “debate their beliefs” (samayaṁ pavadanti). Evidently the monastery grounds had accommodation for many ascetics of different beliefs, but only “one hall” where they would gather for debate. We hear many times of such debates, but here we catch a glimpse of a place that was set up to facilitate them. For -ācīra, read in the sense of “boundary, hedge” (commentary: timbarūrukkhapantiyā parikkhittattā; cf. Sanskrit prācīra, “enclosure, hedge, fence, wall”). ↩
+According to the commentary, when he approached the vicinity of the city gate, he decided to check the position of the sun and noticed that it was too early to enter. The commentary and sub-commentary explain that it only sounds like the Buddha was in doubt, for Buddhas deliberate before deciding on a course of action. ↩
-According to the commentary, when he approached the vicinity of the city gate, he decided to check the position of the sun and noticed that it was too early to enter. The commentary and sub-commentary explain that it only sounds like the Buddha was in doubt, for Buddhas deliberate before deciding on a course of action. ↩
+This can be understood as answering the criticism voiced in DN 8:22.2, that the Buddha was afraid to speak in an assembly. ↩
-This can be understood as answering the criticism voiced in DN 8:22.2, that the Buddha was afraid to speak in an assembly. ↩
+In contrast with the silence of the Buddha’s community at DN 2:10.7. ↩
-In contrast with the silence of the Buddha’s community at DN 2:10.7. ↩
+The Buddha encourages quiet for the sake of mental development; Poṭṭhapāda does it for the sake of reputation. ↩
-The Buddha encourages quiet for the sake of mental development; Poṭṭhapāda does it for the sake of reputation. ↩
+Poṭṭhapāda’s address is almost overly deferential. ↩
-Poṭṭhapāda’s address is almost overly deferential. ↩
+Always polite, the Buddha begins by showing an interest in them. ↩
-Always polite, the Buddha begins by showing an interest in them. ↩
+Abhisaññā does not appear elsewhere. Here the prefix abhi- means not “higher”, but rather “about, concerning”. Compare abhidhamma at MN 32:8.6: dve bhikkhū abhidhammakathaṁ kathenti (“two mendicants engage in discussion about the teaching”); also abhivinaya at AN 3.140:4.4. The commentary here says abhi- is a mere particle, so it need not be translated. ↩
-Abhisaññā does not appear elsewhere. Here the prefix abhi- means not “higher”, but rather “about, concerning”. Compare abhidhamma at MN 32:8.6: dve bhikkhū abhidhammakathaṁ kathenti (“two mendicants engage in discussion about the teaching”); also abhivinaya at AN 3.140:4.4. The commentary here says abhi- is a mere particle, so it need not be translated. ↩
+This discussion appears to have been directly sparked by the difficult passage in Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13. The sage Yājñavalkya, teaching his wife Maitreyī, says that the true Self is a sheer mass of “consciousness” (vijñāna, Pali viññāṇa), which is “great, endless, infinite reality”. After realizing this, he says, there is no “perception” (saṁjñā, Pali saññā), a statement that bewilders even the wise Maitreyī. He explains that only in an apparent state of duality (dvaitamiva) do the separate functions of sense consciousness operate. When all is realized as the Self, how, he asks, can one know that owing to which all this is known? He is implicitly distinguishing between viññāna as “infinite” (= vi-) knowing and saññā as “constrained” (saṁ-) knowing. Yājñavalkya says the separate Self emerges with these elements and vanishes with them (etebhyo bhūtebhyaḥ samutthāya tānyevānu vinaśyati), but he does not explain how or why this happens, which is the question the theorists here attempt to address. ↩
-This discussion appears to have been directly sparked by the difficult passage in Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13. The sage Yājñavalkya, teaching his wife Maitreyī, says that the true Self is a sheer mass of “consciousness” (vijñāna, Pali viññāṇa), which is “great, endless, infinite reality”. After realizing this, he says, there is no “perception” (saṁjñā, Pali saññā), a statement that bewilders even the wise Maitreyī. He explains that only in an apparent state of duality (dvaitamiva) do the separate functions of sense consciousness operate. When all is realized as the Self, how, he asks, can one know that owing to which all this is known? He is implicitly distinguishing between viññāna as “infinite” (= vi-) knowing and saññā as “constrained” (saṁ-) knowing. Yājñavalkya says the separate Self emerges with these elements and vanishes with them (etebhyo bhūtebhyaḥ samutthāya tānyevānu vinaśyati), but he does not explain how or why this happens, which is the question the theorists here attempt to address. ↩
+Here perception is not identified with the “person” (purisa), but rather belongs to them (cf. etaṁ mama, “this is mine”). In the discussion to follow, the Buddha only directly addresses this theory, while the remainder are included by inference. ↩
-Here perception is not identified with the “person” (purisa), but rather belongs to them (cf. etaṁ mama, “this is mine”). In the discussion to follow, the Buddha only directly addresses this theory, while the remainder are included by inference. ↩
+This idiom is also at SN 47.19:1.10. ↩
-This idiom is also at SN 47.19:1.10. ↩
+The self is defined as perception (eso me attā), one of the five aggregates. Compare the various theories of the self and perception at DN 1:2.38.0. ↩
-The self is defined as perception (eso me attā), one of the five aggregates. Compare the various theories of the self and perception at DN 1:2.38.0. ↩
+Implying that at such times a person lacks a “self”. This is perhaps related to the Upaniṣadic theories of the self when asleep and dreaming. ↩
-Implying that at such times a person lacks a “self”. This is perhaps related to the Upaniṣadic theories of the self when asleep and dreaming. ↩
+The commentary says these were devotees of āthabbaṇa, i.e the practices preserved in the Atharvaveda. This “fourth Veda” is mentioned only once by name in the early Pali (Snp 4.14:13.1), where, as here, it is associated with the performance of magic and the casting of spells. The commentary fairly drips with contempt: “Allegedly, the Āthabbaṇa practitioners cast a spell, showing a creature’s head as if cut off, or their hand as if cut off, or as if dead. Then they show them back to normal; imagining so, they say, ‘From cessation they have arisen.’” ↩
-The commentary says these were devotees of āthabbaṇa, i.e the practices preserved in the Atharvaveda. This “fourth Veda” is mentioned only once by name in the early Pali (Snp 4.14:13.1), where, as here, it is associated with the performance of magic and the casting of spells. The commentary fairly drips with contempt: “Allegedly, the Āthabbaṇa practitioners cast a spell, showing a creature’s head as if cut off, or their hand as if cut off, or as if dead. Then they show them back to normal; imagining so, they say, ‘From cessation they have arisen.’” ↩
+See DN 29:16.20 for upakaḍḍhati and apakaḍḍhati in this sense. ↩
-See DN 29:16.20 for upakaḍḍhati and apakaḍḍhati in this sense. ↩
+Pakataññū is not elsewhere attested in the suttas, but it is found in the Vinaya, for example at Bu Pc 72:1.8. ↩
-Pakataññū is not elsewhere attested in the suttas, but it is found in the Vinaya, for example at Bu Pc 72:1.8. ↩
+Here the Buddha argues that, since it is possible to change the nature of one’s own mind through practice, such changes cannot be random. ↩
-Here the Buddha argues that, since it is possible to change the nature of one’s own mind through practice, such changes cannot be random. ↩
+It is is unusual if not unique to add “said the Buddha” (bhagavā avoca) in such a context. Normally, once a speaker starts, the text does not insert extra tags identifying the speaker without a reason, such as an interruption for a question. ↩
-It is is unusual if not unique to add “said the Buddha” (bhagavā avoca) in such a context. Normally, once a speaker starts, the text does not insert extra tags identifying the speaker without a reason, such as an interruption for a question. ↩
+Sinhalese manuscripts, followed by PTS, include the paragraphs on the metaphor of the king’s security (DN 2:63.1) and on guarding the sense doors here. ↩
-Sinhalese manuscripts, followed by PTS, include the paragraphs on the metaphor of the king’s security (DN 2:63.1) and on guarding the sense doors here. ↩
+Progress through the jhānas is explained in terms of the refining of perceptions. ↩
-Progress through the jhānas is explained in terms of the refining of perceptions. ↩
+“Subtle and true” is sukhumasacca, a term that appears only here. ↩
-“Subtle and true” is sukhumasacca, a term that appears only here. ↩
+We have encountered the “formless attainments” (arūpasamāpatti) before, where they formed a refined basis for attachment to self (DN 1:3.13.4). Here they appear as part of the gradual refinement of consciousness through the cessation of increasingly subtle perceptions. ↩
-We have encountered the “formless attainments” (arūpasamāpatti) before, where they formed a refined basis for attachment to self (DN 1:3.13.4). Here they appear as part of the gradual refinement of consciousness through the cessation of increasingly subtle perceptions. ↩
+This is the vision of light that later came to be called a “sign” (nimitta). In the first four jhānas this persists as a “subtle” (sukhuma) reflection or echo of the “substantial” (olārika) material basis of meditation, such as the breath or the parts of the body. Even though it is a purely mental phenomenon, it is still “form” (rūpa) since it has physical properties like light or extension. ↩
-This is the vision of light that later came to be called a “sign” (nimitta). In the first four jhānas this persists as a “subtle” (sukhuma) reflection or echo of the “substantial” (olārika) material basis of meditation, such as the breath or the parts of the body. Even though it is a purely mental phenomenon, it is still “form” (rūpa) since it has physical properties like light or extension. ↩
+The “light” (obhāsa) of jhāna grows from “limited” (paritta) to “limitless” (appamāṇa, MN 128:29.1). Then the perception of even this limitless light vanishes, leaving only infinite space. ↩
-The “light” (obhāsa) of jhāna grows from “limited” (paritta) to “limitless” (appamāṇa, MN 128:29.1). Then the perception of even this limitless light vanishes, leaving only infinite space. ↩
+Perception of infinite space fades away leaving only the infinite consciousness that is aware. ↩
-Perception of infinite space fades away leaving only the infinite consciousness that is aware. ↩
+The meditator is no longer even aware of infinite consciousness, but of the even vaster nothingness. ↩
-The meditator is no longer even aware of infinite consciousness, but of the even vaster nothingness. ↩
+The last of the four formless attainments is the dimension of neither perception nor non-perception. Since this, by definition, lies beyond the scope of perception, it is not included here. ↩
-The last of the four formless attainments is the dimension of neither perception nor non-perception. Since this, by definition, lies beyond the scope of perception, it is not included here. ↩
+For sakasaññī (“takes charge of their own perception”), see Bu Pj 2:6.2.2. One relevant factor in determining whether an object has been stolen is if the accused “perceives it as their own”. Here it means that the meditator understands that they can evolve their own perceptions through meditation. ↩
-For sakasaññī (“takes charge of their own perception”), see Bu Pj 2:6.2.2. One relevant factor in determining whether an object has been stolen is if the accused “perceives it as their own”. Here it means that the meditator understands that they can evolve their own perceptions through meditation. ↩
+“Intend and choose” is ceteyyaṁ abhisaṅkhareyyaṁ (1st singular optative). These synonyms are used in the sense of a subtle sense of will or intentionality that underlies such attainments (MN 52:14.3) and which must be let go lest they generate rebirth (MN 140:22.10). ↩
-“Intend and choose” is ceteyyaṁ abhisaṅkhareyyaṁ (1st singular optative). These synonyms are used in the sense of a subtle sense of will or intentionality that underlies such attainments (MN 52:14.3) and which must be let go lest they generate rebirth (MN 140:22.10). ↩
+Compare with “progressive cessation” (AN 9.31), “progressive tranquilizing of conditions” (SN 36.15), “progressive meditations” (AN 9.32), etc. | “Awareness” is sampajāna, which we have encountered previously as “situational awareness” in daily activities, or as the “awareness” in the third jhāna. Here it refers to a reflective capacity to understand the nature of deep meditation in terms of causality. The term was adopted by Patañjalī, who defined saṁprajñātasamādhi in a way that is clearly drawn from the Buddhist definition of jhāna. It is attained with vitakka, vicāra, ānanda (“bliss”), and āsmitā. According to the commentary, this last term is “experience of the one self”, ekātmikā saṃvid) and so is probably adapted from the Buddhist factor of ekaggatā. (Yogasūtra 1.17). ↩
-Compare with “progressive cessation” (AN 9.31), “progressive tranquilizing of conditions” (SN 36.15), “progressive meditations” (AN 9.32), etc. | “Awareness” is sampajāna, which we have encountered previously as “situational awareness” in daily activities, or as the “awareness” in the third jhāna. Here it refers to a reflective capacity to understand the nature of deep meditation in terms of causality. The term was adopted by Patañjalī, who defined saṁprajñātasamādhi in a way that is clearly drawn from the Buddhist definition of jhāna. It is attained with vitakka, vicāra, ānanda (“bliss”), and āsmitā. According to the commentary, this last term is “experience of the one self”, ekātmikā saṃvid) and so is probably adapted from the Buddhist factor of ekaggatā. (Yogasūtra 1.17). ↩
+Taking the kernel of Yājñavalkya’s theory of the cessation of limited perception, the Buddha has expanded it in psychological and practical detail, while leaving out the metaphysical assumption of the Self. ↩
-Taking the kernel of Yājñavalkya’s theory of the cessation of limited perception, the Buddha has expanded it in psychological and practical detail, while leaving out the metaphysical assumption of the Self. ↩
+Poṭṭhapāda shows the Buddha that he has been paying attention. Notice how it is culturally assumed that it is possible to retain and repeat the exact content of the teaching. ↩
-Poṭṭhapāda shows the Buddha that he has been paying attention. Notice how it is culturally assumed that it is possible to retain and repeat the exact content of the teaching. ↩
+The meaning of this is not clear to me. It might mean that insight can be developed based on any of the stages of meditation, so for that person their peak of perception is different to another’s. The commentary says that it refers to different meditation subjects, or simply to different occasions of meditation. ↩
-The meaning of this is not clear to me. It might mean that insight can be developed based on any of the stages of meditation, so for that person their peak of perception is different to another’s. The commentary says that it refers to different meditation subjects, or simply to different occasions of meditation. ↩
+Poṭṭhapāda’s distinction between “perception” (saññā) and “knowledge” (ñāṇa) echoes Yājñavalkya’s distinction between “perception” (saṁjā) and “consciousness” (vijñāna, or in the repeated passage at 4.5.13, prajñāna). ↩
-Poṭṭhapāda’s distinction between “perception” (saññā) and “knowledge” (ñāṇa) echoes Yājñavalkya’s distinction between “perception” (saṁjā) and “consciousness” (vijñāna, or in the repeated passage at 4.5.13, prajñāna). ↩
+Perception has been described in terms of the progress through more refined meditations (samādhi). Only then does the “knowledge” (ñāṇa) of insight arise. ↩
-Perception has been described in terms of the progress through more refined meditations (samādhi). Only then does the “knowledge” (ñāṇa) of insight arise. ↩
+The term “specific condition” (idappaccayā) is well known from dependent origination (eg. SN 12.20:2.3), where it applies to the general situation of ongoing existence in transmigration. When developing insight, a meditator takes their own meditation experience as their primary locus. This is then generalized to an understanding of the nature of conscious existence. ↩
-The term “specific condition” (idappaccayā) is well known from dependent origination (eg. SN 12.20:2.3), where it applies to the general situation of ongoing existence in transmigration. When developing insight, a meditator takes their own meditation experience as their primary locus. This is then generalized to an understanding of the nature of conscious existence. ↩
+This draws from the initial presentation of different theories of the person and perception (DN 9:6.4). ↩
-This draws from the initial presentation of different theories of the person and perception (DN 9:6.4). ↩
+“Believe” is paccesi, literally “fall back on”. It implies that an idea is something one relies on or takes as fundamental. The Buddha wants to know where Poṭṭhapāda stands before exploring this topic. ↩
-“Believe” is paccesi, literally “fall back on”. It implies that an idea is something one relies on or takes as fundamental. The Buddha wants to know where Poṭṭhapāda stands before exploring this topic. ↩
+Despite his previous questions about perception and the self, Poṭṭhapāda takes his stand on a purely materialist view, identifying the “self” with the organic “substantial” body. ↩
-Despite his previous questions about perception and the self, Poṭṭhapāda takes his stand on a purely materialist view, identifying the “self” with the organic “substantial” body. ↩
+Again, the Buddha does not rush to tell Poṭṭhapāda he is right or wrong, but rather draws out the implications of his statement. ↩
-Again, the Buddha does not rush to tell Poṭṭhapāda he is right or wrong, but rather draws out the implications of his statement. ↩
+Here tiṭṭhateva is not “leaving aside”, but “remains”. Compare the similar construction at MN 107:13.1. ↩
-Here tiṭṭhateva is not “leaving aside”, but “remains”. Compare the similar construction at MN 107:13.1. ↩
+This is the “subtle” (sukhuma) body, corresponding with the form experienced in the four jhānas. All manuscripts appear to be missing the expected rūpī in this passage, but it occurs in the corresponding passage on “reincarnation” below. ↩
-This is the “subtle” (sukhuma) body, corresponding with the form experienced in the four jhānas. All manuscripts appear to be missing the expected rūpī in this passage, but it occurs in the corresponding passage on “reincarnation” below. ↩
+This identifies the self as that which is experienced in the formless attainments. Poṭṭhapāda is simply cycling through possible self theories without really thinking through the implications. ↩
-This identifies the self as that which is experienced in the formless attainments. Poṭṭhapāda is simply cycling through possible self theories without really thinking through the implications. ↩
+Poṭṭhapāda can only attest a belief in various theories and still does not know how to assess them for himself. ↩
-Poṭṭhapāda can only attest a belief in various theories and still does not know how to assess them for himself. ↩
+The text shifts from añña “other” (eg. aññadiṭṭhikena) to aññatra (aññatr’āyogena), which normally means “apart from”. Most authorities follow the commentary in taking aññatra here in the sense of “other”. However I think the change of sense is deliberate; the Buddha is not discouraging them, merely informing them what it will take. ↩
-The text shifts from añña “other” (eg. aññadiṭṭhikena) to aññatra (aññatr’āyogena), which normally means “apart from”. Most authorities follow the commentary in taking aññatra here in the sense of “other”. However I think the change of sense is deliberate; the Buddha is not discouraging them, merely informing them what it will take. ↩
+This is the famous list of ten “undeclared points”, which are found throughout the suttas (eg. MN 63, MN 72, and the whole of SN 44). They seem to have functioned as a kind of checklist by which philosophers could be evaluated and classified. | The word loka occurs in a number of senses, but here it refers to the entire “cosmos” of countless worlds. ↩
-This is the famous list of ten “undeclared points”, which are found throughout the suttas (eg. MN 63, MN 72, and the whole of SN 44). They seem to have functioned as a kind of checklist by which philosophers could be evaluated and classified. | The word loka occurs in a number of senses, but here it refers to the entire “cosmos” of countless worlds. ↩
+This phrase recurs at SN 21.9:1.4 and AN 3.64:11.1, with some variant readings. ↩
-This phrase recurs at SN 21.9:1.4 and AN 3.64:11.1, with some variant readings. ↩
+The commentary says Citta was the son of an elephant trainer. Here he shows greater respect to the Buddha than does Poṭṭhapāda. ↩
-The commentary says Citta was the son of an elephant trainer. Here he shows greater respect to the Buddha than does Poṭṭhapāda. ↩
+This point seems to be lost on a number of modern commentators, who infer from passages such as the ten undeclared points that the Buddha refused to make any definitive declarations at all. The Buddha, rather, was a vibhajjavādin (MN 99:4.4, AN 10.94:4.7), “one who speaks after analysis”. ↩
-This point seems to be lost on a number of modern commentators, who infer from passages such as the ten undeclared points that the Buddha refused to make any definitive declarations at all. The Buddha, rather, was a vibhajjavādin (MN 99:4.4, AN 10.94:4.7), “one who speaks after analysis”. ↩
+See DN 1:2.38.2. ↩
-See DN 1:2.38.2. ↩
+The Buddha does not rely on rumor; he begins by checking his facts with those concerned. Not only does this affirm his commitment to truth, it shows respect and establishes a common ground from which the argument proceeds. ↩
-The Buddha does not rely on rumor; he begins by checking his facts with those concerned. Not only does this affirm his commitment to truth, it shows respect and establishes a common ground from which the argument proceeds. ↩
+The verb viharati means “dwell”, and functions as an auxiliary verb implying duration. In spiritual contexts it often means “a period or state of meditation”. This first question is asking whether they see such a state in a regular meditation practice. ↩
-The verb viharati means “dwell”, and functions as an auxiliary verb implying duration. In spiritual contexts it often means “a period or state of meditation”. This first question is asking whether they see such a state in a regular meditation practice. ↩
+Perhaps they might not be able to develop a meditation for seeing that self, but at some point they may have had some sort of perception or vision or insight. ↩
-Perhaps they might not be able to develop a meditation for seeing that self, but at some point they may have had some sort of perception or vision or insight. ↩
+Since they have no experience, they might at least have an idea how to reach that experience. ↩
-Since they have no experience, they might at least have an idea how to reach that experience. ↩
+They haven’t even heard a report about it. ↩
-They haven’t even heard a report about it. ↩
+“No demonstrable basis” renders appāṭihīrakataṁ. This is related to pāṭihāra, which is usually understood as “miracle, wonder”. But the root sense is “demonstration” and the sense of “display of wonder” is secondary. ↩
-“No demonstrable basis” renders appāṭihīrakataṁ. This is related to pāṭihāra, which is usually understood as “miracle, wonder”. But the root sense is “demonstration” and the sense of “display of wonder” is secondary. ↩
+Janapadakalyāṇī is typically rendered as “the most beautiful lady in the land”. At SN 47.20:2.2 we learn that she is a dazzling singer and dancer. And while she was famed for her beauty (Ud 3.2:9.1), the word kalyāṇa normally means “(morally) good, fine, lovely” and does not refer solely to her appearance. ↩
-Janapadakalyāṇī is typically rendered as “the most beautiful lady in the land”. At SN 47.20:2.2 we learn that she is a dazzling singer and dancer. And while she was famed for her beauty (Ud 3.2:9.1), the word kalyāṇa normally means “(morally) good, fine, lovely” and does not refer solely to her appearance. ↩
+Nisseni only occurs elsewhere in Bu Ss 6:2.3.6 and Bu Ss 7:2.67, where it is something carried, i.e. a ladder rather than a flight of stairs. ↩
-Nisseni only occurs elsewhere in Bu Ss 6:2.3.6 and Bu Ss 7:2.67, where it is something carried, i.e. a ladder rather than a flight of stairs. ↩
+Attapaṭilābha is literally “re-acquisition of self”, where attā is explained by the commentary as attabhāva, the “state of the self” that is acquired at rebirth, i.e “reincarnation”. ↩
-Attapaṭilābha is literally “re-acquisition of self”, where attā is explained by the commentary as attabhāva, the “state of the self” that is acquired at rebirth, i.e “reincarnation”. ↩
+These recap the three theses of perception and the self posted by Poṭṭhapāda from DN 9:22.1. ↩
-These recap the three theses of perception and the self posted by Poṭṭhapāda from DN 9:22.1. ↩
+Compare with the similar sentiment at SN 22.2:10.1. ↩
-Compare with the similar sentiment at SN 22.2:10.1. ↩
+The Buddha points to the experience to demonstrate what he is talking about, rather than offering a long theoretical explanation. Ayaṁ is a pronoun of presence, used to indicate what is apparent before the subject. ↩
-The Buddha points to the experience to demonstrate what he is talking about, rather than offering a long theoretical explanation. Ayaṁ is a pronoun of presence, used to indicate what is apparent before the subject. ↩
+Citta is asking an ontological question, assuming that these three states are existent realities of the self. ↩
-Citta is asking an ontological question, assuming that these three states are existent realities of the self. ↩
+The Buddha reframes the question as one of conventional description. He is describing states in which one might be reborn, not underlying ontologies. ↩
-The Buddha reframes the question as one of conventional description. He is describing states in which one might be reborn, not underlying ontologies. ↩
+This anticipates one of the great philosophical debates of sectarian Buddhists which gave rise to the Sarvāstivāda, the school whose core doctrine was that “all exists (in the past, future, and present)”. The Buddha describes past, future, and present with the three grammatical tenses. ↩
-This anticipates one of the great philosophical debates of sectarian Buddhists which gave rise to the Sarvāstivāda, the school whose core doctrine was that “all exists (in the past, future, and present)”. The Buddha describes past, future, and present with the three grammatical tenses. ↩
+Compare Śatapatha Brāhmaṇa 3.3.3.2. ↩
-Compare Śatapatha Brāhmaṇa 3.3.3.2. ↩
+This is a succinct expression of one of the key insights of the Buddha’s teaching. Words such as “self” have a conventional usage and in that context are perfectly fine. But what that “self” refers to is constantly changing, as it is reincarnated in different states. It is like a river which keeps the same name even though the water is always changing. If, driven by attachment, we assume there is a metaphysical reality underlying the conventional “self”, we step beyond what can be empirically verified. Note, however, that the Buddha is not asserting that there are two levels of truth, conventional and ultimate, a distinction not found in early Buddhism. ↩
-This is a succinct expression of one of the key insights of the Buddha’s teaching. Words such as “self” have a conventional usage and in that context are perfectly fine. But what that “self” refers to is constantly changing, as it is reincarnated in different states. It is like a river which keeps the same name even though the water is always changing. If, driven by attachment, we assume there is a metaphysical reality underlying the conventional “self”, we step beyond what can be empirically verified. Note, however, that the Buddha is not asserting that there are two levels of truth, conventional and ultimate, a distinction not found in early Buddhism. ↩
+In AN 6.60 we find Citta Hatthisāriputta, still a somewhat junior monk, rudely interrupting his seniors. After admonition he disrobed, but he ordained again and later achieved arahantship. We can reconcile these two accounts by recognizing that the phrase acira “not long after” is a conventional term, which might be several years. Thus the events of AN 6.60 occurred some time between his ordination and awakening. ↩
-In AN 6.60 we find Citta Hatthisāriputta, still a somewhat junior monk, rudely interrupting his seniors. After admonition he disrobed, but he ordained again and later achieved arahantship. We can reconcile these two accounts by recognizing that the phrase acira “not long after” is a conventional term, which might be several years. Thus the events of AN 6.60 occurred some time between his ordination and awakening. ↩
+Ānanda’s role became more prominent as a leader of the Saṅgha in the years after the Buddha’s passing. This sutta shows the continued propagation of the Buddha’s teachings after his death. ↩
-Ānanda’s role became more prominent as a leader of the Saṅgha in the years after the Buddha’s passing. This sutta shows the continued propagation of the Buddha’s teachings after his death. ↩
+The same Subha earlier met the Buddha in MN 99, which was before Pokkharasādi’s conversion, and again in MN 135, where he asked about kamma. His father Todeyya was a prominent brahmin, often mentioned alongside Pokkharasādi. The two apparently lived not far from each other, as, according to the commentary, Todeyya was named for his village of Tudi outside of Sāvatthī (see Pāṇini’s Aṣṭādhyāyī 4.3.94). ↩
-The same Subha earlier met the Buddha in MN 99, which was before Pokkharasādi’s conversion, and again in MN 135, where he asked about kamma. His father Todeyya was a prominent brahmin, often mentioned alongside Pokkharasādi. The two apparently lived not far from each other, as, according to the commentary, Todeyya was named for his village of Tudi outside of Sāvatthī (see Pāṇini’s Aṣṭādhyāyī 4.3.94). ↩
+Ānanda was getting old. ↩
-Ānanda was getting old. ↩
+Cetaka is mentioned only here. The commentary says he was named for his home country of Cetī, which is roughly the modern region of Bundelkhand, about 500 km south-west of Sāvatthī. ↩
-Cetaka is mentioned only here. The commentary says he was named for his home country of Cetī, which is roughly the modern region of Bundelkhand, about 500 km south-west of Sāvatthī. ↩
+What follows has much the same content as DN 2, but arranged under these three heads rather than as successively refined happiness. ↩
-What follows has much the same content as DN 2, but arranged under these three heads rather than as successively refined happiness. ↩
+While samādhi proper is the deep immersion in meditation, here it is a category that pertains to developing such states. ↩
-While samādhi proper is the deep immersion in meditation, here it is a category that pertains to developing such states. ↩
+He had already gone to the Buddha for refuge in MN 99:28.4 and MN 135:21.4. ↩
-He had already gone to the Buddha for refuge in MN 99:28.4 and MN 135:21.4. ↩
+This was the scene for some controversial discussions with Jains (MN 56, SN 42.8), and Sāriputta’s touching declaration of faith shortly before his passing (SN 47.12, DN 16:1.16.1, DN 28). It is probably the Pāvā (modern Pawapuri) at which Mahāvīra died according to the Jain tradition. ↩
-This was the scene for some controversial discussions with Jains (MN 56, SN 42.8), and Sāriputta’s touching declaration of faith shortly before his passing (SN 47.12, DN 16:1.16.1, DN 28). ↩
+Kevaḍḍha is mentioned only here. Manuscripts spell his name variously as Kevaddha or Kevaṭṭa (“fisherman”). The Chinese form 堅固 means “sturdy” (from dṛḍha) and thus supports Kevaḍḍha. ↩
-Kevaḍḍha is mentioned only here. Manuscripts spell his name variously as Kevaddha or Kevaṭṭa (“fisherman”). The Chinese form 堅固 means “sturdy” (from dṛḍha) and thus supports Kevaḍḍha. ↩
+I have been asked to do the same thing for the same reason. ↩
-I have been asked to do the same thing for the same reason. ↩
+In fact it is forbidden in Kd 15:8.2.23. ↩
-In fact it is forbidden in Kd 15:8.2.23. ↩
+The reading dhaṁsemi is dubious. An old Burmese manuscript has the reading dhammaṁ desemi, which echoes the Buddha just above. Note too that Kevaḍḍha urges the Buddha to “direct” the monks (samādisatu, from the same root as desemi). I think the tension is deliberate: Kevaḍḍha says he isn’t telling the Buddha how to teach, but he absolutely is. Other readings convey the sense “attack, insult”, but this seems out of place. ↩
-The reading dhaṁsemi is dubious. An old Burmese manuscript has the reading dhammaṁ desemi, which echoes the Buddha just above. Note too that Kevaḍḍha urges the Buddha to “direct” the monks (samādisatu, from the same root as desemi). I think the tension is deliberate: Kevaḍḍha says he isn’t telling the Buddha how to teach, but he absolutely is. Other readings convey the sense “attack, insult”, but this seems out of place. ↩
+As noted previously, the basic sense of pāṭihāriya is “demonstration”, and as the context here shows, it may or may not involve a “demonstration of wonders” i.e. a “miracle”. ↩
-As noted previously, the basic sense of pāṭihāriya is “demonstration”, and as the context here shows, it may or may not involve a “demonstration of wonders” i.e. a “miracle”. ↩
+These three are mentioned frequently in the suttas. Only the last is endorsed by the Buddha, as it leads to genuine growth. ↩
-These three are mentioned frequently in the suttas. Only the last is endorsed by the Buddha, as it leads to genuine growth. ↩
+Their priors have been confirmed. ↩
-Their priors have been confirmed. ↩
+Note how a skeptical mindset sticks closer to the truth. ↩
-Note how a skeptical mindset sticks closer to the truth. ↩
+“Spell” is vijjā (Sanskrit vidyā, “(potent) knowledge”, cf. English “wicca”, “wizard”, “witch”). The commentary says it was practiced by the seers of Gandhāra (north-west Pakistan). Jain tradition also knows a Gandhārī mantra, but attribute it to certain vidyādhara deities. Sanskrit tradition similarly knows of a vidyādevī (“lore goddess”) named Gandhārī. Gandhāra was an ancient land of learning, and a convenient location for exotic magics. ↩
-“Spell” is vijjā (Sanskrit vidyā, “(potent) knowledge”, cf. English “wicca”, “wizard”, “witch”). The commentary says it was practiced by the seers of Gandhāra (north-west Pakistan). Jain tradition also knows a Gandhārī mantra, but attribute it to certain vidyādhara deities. Sanskrit tradition similarly knows of a vidyādevī (“lore goddess”) named Gandhārī. Gandhāra was an ancient land of learning, and a convenient location for exotic magics. ↩
+These feats that have nothing to do with spiritual growth, hence they may be produced or perhaps faked by a variety of means. ↩
-These feats that have nothing to do with spiritual growth, hence they may be produced or perhaps faked by a variety of means. ↩
+“Revealing” is ādesana, from root dis “to indicate, show, or point”. ↩
-“Revealing” is ādesana, from root dis “to indicate, show, or point”. ↩
+The Pali terms here are citta, cetasika, vitakka, and vicāra. ↩
-The Pali terms here are citta, cetasika, vitakka, and vicāra. ↩
+Here we have mano (twice) and citta. ↩
-Here we have mano (twice) and citta. ↩
+From maṇi, “gem”. Magical gems are a common feature of Indian storytelling. Buddhist stories often feature the “wish-granting gem” (cintāmaṇi), which according to the commentary is meant here. ↩
-From maṇi, “gem”. Magical gems are a common feature of Indian storytelling. Buddhist stories often feature the “wish-granting gem” (cintāmaṇi), which according to the commentary is meant here. ↩
+This story is presented as an actual event, but is phrased like a fable. ↩
-This story is presented as an actual event, but is phrased like a fable. ↩
+The question is about meditation, not the annihilation of the material world. The first four jhānas are based on the “subtle form” (sukhumarūpa) that manifests as light in deep meditation. He is asking how to go beyond this to the formless attainments. ↩
-The question is about meditation, not the annihilation of the material world. The first four jhānas are based on the “subtle form” (sukhumarūpa) that manifests as light in deep meditation. He is asking how to go beyond this to the formless attainments. ↩
+The mendicant has already well developed the jhānas. | “Controlling the body as far as the Brahmā realm” is one of the “demonstrations of psychic power” listed above. ↩
-The mendicant has already well developed the jhānas. | “Controlling the body as far as the Brahmā realm” is one of the “demonstrations of psychic power” listed above. ↩
+The “gods of the Four Great Kings” are deities born in a realm subject to the overlords known as the Four Great Kings. These deities inhabit the lowest of the celestial realms. ↩
-The “gods of the Four Great Kings” are deities born in a realm subject to the overlords known as the Four Great Kings. These deities inhabit the lowest of the celestial realms. ↩
+These are powerful spirits who guard the four quarters. In AN 8.36 it is explained that they, like the other leading gods mentioned below, achieved their station due to their greater generosity and morality. ↩
-These are powerful spirits who guard the four quarters. In AN 8.36 it is explained that they, like the other leading gods mentioned below, achieved their station due to their greater generosity and morality. ↩
+The “Thirty-Three” enjoy refined sensual delights. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins. ↩
-The “Thirty-Three” enjoy refined sensual delights. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins. ↩
+Conventionally known as “lord of gods”, but in fact the ruler only of the relatively lowly realm of the Thirty-Three. He is Vedic Indra, heroic slayer of the dragon Vṛtra, and is the most personally known god in the Pali Canon. ↩
-Conventionally known as “lord of gods”, but in fact the ruler only of the relatively lowly realm of the Thirty-Three. He is Vedic Indra, heroic slayer of the dragon Vṛtra, and is the most personally known god in the Pali Canon. ↩
+Gods in this realm (spelled yāma, “of Yama”) are subjects of the god of the dead, Yama. ↩
-Gods in this realm (spelled yāma, “of Yama”) are subjects of the god of the dead, Yama. ↩
+The previous deities achieved their station by mere morality and generosity, not by jhāna. The gods of Brahmā’s Host practiced the first jhāna, but they do not know what lies beyond. ↩
-The previous deities achieved their station by mere morality and generosity, not by jhāna. The gods of Brahmā’s Host practiced the first jhāna, but they do not know what lies beyond. ↩
+The same passage appears in DN 1:2.5.2, where it also had a satirical tone, poking fun at the pomposity of religious titles. ↩
-The same passage appears in DN 1:2.5.2, where it also had a satirical tone, poking fun at the pomposity of religious titles. ↩
+Even Brahmā’s community are not confident. ↩
-Even Brahmā’s community are not confident. ↩
+This passage may be one of the sources for the later use of nimitta to mean the appearance of light that signifies the approach of jhāna. ↩
-This passage may be one of the sources for the later use of nimitta to mean the appearance of light that signifies the approach of jhāna. ↩
+He puffs his own chest, but like the ascetic teachers of DN 2, he does not answer the question. ↩
-He puffs his own chest, but like the ascetic teachers of DN 2, he does not answer the question. ↩
+He addresses Brahmā with āvuso. This is often translated as “friend”, but the root is āyu (“age”) and it is respectful not familiar. ↩
-He addresses Brahmā with āvuso. This is often translated as “friend”, but the root is āyu (“age”) and it is respectful not familiar. ↩
+Rather than trying to engage with Brahmā’s agenda, he keeps restating his question. This is a skillful way of curbing narcissism. ↩
-Rather than trying to engage with Brahmā’s agenda, he keeps restating his question. This is a skillful way of curbing narcissism. ↩
+Brahmā is embarrassed to reveal his ignorance. Perhaps a satire of Bṛhadāraṇyaka Upaniṣad 3.2.13, where Yājñavalkya takes Jāratkārava Ārtabhāga by the hand and leads him aside for a secret discussion. ↩
-Brahmā is embarrassed to reveal his ignorance. Perhaps a satire of Bṛhadāraṇyaka Upaniṣad 3.2.13, where Yājñavalkya takes Jāratkārava Ārtabhāga by the hand and leads him aside for a secret discussion. ↩
+At least he is honest about his lack of knowledge, even if not publicly. ↩
-At least he is honest about his lack of knowledge, even if not publicly. ↩
+The following verses are difficult because they speak of a kind of consciousness at the start and the cessation of consciousness at the end. The simplest way to resolve this is to assume there are two distinct questions. ↩
-The following verses are difficult because they speak of a kind of consciousness at the start and the cessation of consciousness at the end. The simplest way to resolve this is to assume there are two distinct questions. ↩
+This is a rephrasing of the original question, asking where the four “form” jhānas end. ↩
-This is a rephrasing of the original question, asking where the four “form” jhānas end. ↩
+Here starts the second question, asking the deeper question of how all these things end. A similar list of descriptors elsewhere describes things that are not stolen (Snp 3.9:45.1) or the kinds of sentient beings (Snp 1.8:4.3). These are aspects of how “form” manifests in desirable or undesirable ways. ↩
-Here starts the second question, asking the deeper question of how all these things end. A similar list of descriptors elsewhere describes things that are not stolen (Snp 3.9:45.1) or the kinds of sentient beings (Snp 1.8:4.3). These are aspects of how “form” manifests in desirable or undesirable ways. ↩
+The first four terms in this verse are identical with the first four terms in Yājñavalkya’s description of the immutable Brahman as “neither coarse nor fine, neither short nor long” at Bṛhadāraṇyaka Upaniṣad 3.8.8. ↩
-The first four terms in this verse are identical with the first four terms in Yājñavalkya’s description of the immutable Brahman as “neither coarse nor fine, neither short nor long” at Bṛhadāraṇyaka Upaniṣad 3.8.8. ↩
+“Infinite” (ananta) is the direct qualifier of “consciousness”, but in the Pali it is shifted to the next line to fit the meter. It indicates the second of the formless attainments. Yājñavalkya describes consciousness as infinite in the famous passage at Bṛhadāraṇyaka Upaniṣad 2.4.12. ↩
-“Infinite” (ananta) is the direct qualifier of “consciousness”, but in the Pali it is shifted to the next line to fit the meter. It indicates the second of the formless attainments. Yājñavalkya describes consciousness as infinite in the famous passage at Bṛhadāraṇyaka Upaniṣad 2.4.12. ↩
+“Invisible” (anidassanaṁ) here is a synonym for “formless” (see eg. MN 21:14.8, “space is formless and invisible”, ākāso arūpī anidassano). Normally the colors and images seen in the “form” absorptions are described as “visible” (eg. DN 16:3.29.1), so this indicates the formless attainments. | Pabhaṁ means “luminous”, as with the deities that are “self-luminous” (sayaṁpabhā, DN 27:10.3). Sabbato pabhaṁ (“luminous all-round”) is synonymous with pariyodāta (“bright”, literally “white all over”), a stock descriptor of the mind of fourth jhāna, on which the formless states are based. ↩
-“Invisible” (anidassanaṁ) here is a synonym for “formless” (see eg. MN 21:14.8, “space is formless and invisible”, ākāso arūpī anidassano). Normally the colors and images seen in the “form” absorptions are described as “visible” (eg. DN 16:3.29.1), so this indicates the formless attainments. | Pabhaṁ means “luminous”, as with the deities that are “self-luminous” (sayaṁpabhā, DN 27:10.3). Sabbato pabhaṁ (“luminous all-round”) is synonymous with pariyodāta (“bright”, literally “white all over”), a stock descriptor of the mind of fourth jhāna, on which the formless states are based. ↩
+I read these verses as broken into two statements. The first part, ending here, speaks of the formless attainments as “infinite consciousness”, agreeing with the highest of the Brahmanical meditative sages. The following verses go further to speak of the cessation of consciousness. ↩
-I read these verses as broken into two statements. The first part, ending here, speaks of the formless attainments as “infinite consciousness”, agreeing with the highest of the Brahmanical meditative sages. The following verses go further to speak of the cessation of consciousness. ↩
+According to dependent origination, when consciousness ceases, name and form cease, and with it the manifestation of all things desirable and undesirable in the world. ↩
-According to dependent origination, when consciousness ceases, name and form cease, and with it the manifestation of all things desirable and undesirable in the world. ↩
+This is the only appearance of a place called Sālavatikā (“Abounding in Sal trees”). A courtesan of Rājagaha named Sālavatī appears in Kd 8:1.3.1; she might perhaps have come from there. ↩
-This is the only appearance of a place called Sālavatikā (“Abounding in Sal trees”). A courtesan of Rājagaha named Sālavatī appears in Kd 8:1.3.1; she might perhaps have come from there. ↩
+A certain brahmin Lohicca also appears in SN 35.132. But since that is set far away in Avantī after the Buddha’s passing, and since in both cases he is said to have taken refuge, it seems likely these are different people. ↩
-A certain brahmin Lohicca also appears in SN 35.132. But since that is set far away in Avantī after the Buddha’s passing, and since in both cases he is said to have taken refuge, it seems likely these are different people. ↩
+A similar view is sometimes unjustly imputed to the Theravādins, that they are only interested in their own liberation. ↩
-A similar view is sometimes unjustly imputed to the Theravādins, that they are only interested in their own liberation. ↩
+While nhāpita would seem to be identical with nhāpaka (“bathroom attendant”), it is usually translated per Ja 395 where it means “barber”. ↩
-While nhāpita would seem to be identical with nhāpaka (“bathroom attendant”), it is usually translated per Ja 395 where it means “barber”. ↩
+Note the unusual use of kira in this idiom, found in SN 35.133:2.3, MN 85:3.5, MN 127:2.5, and Ud 2.8:6.8. I think this expresses polite deference, and render with “might” rather than “would”. ↩
-Note the unusual use of kira in this idiom, found in SN 35.133:2.3, MN 85:3.5, MN 127:2.5, and Ud 2.8:6.8. I think this expresses polite deference, and render with “might” rather than “would”. ↩
+It seems the barber was not only a trusted confidant, but an intelligent man with sincere concern for Lohicca’s well being. ↩
-It seems the barber was not only a trusted confidant, but an intelligent man with sincere concern for Lohicca’s well being. ↩
+The Buddha is modest as to his chances. ↩
-The Buddha is modest as to his chances. ↩
+Here the Buddha takes the initiative. “Harmful misconception” is pāpakaṁ diṭṭhigataṁ. ↩
-Here the Buddha takes the initiative. “Harmful misconception” is pāpakaṁ diṭṭhigataṁ. ↩
+The rule over Kāsi was unstable. It had formerly been an independent kingdom, but was taken over by Pasenadi’s father Mahākosala. Towards the end of the Buddha’s life it was contested between Kosala and Magadha, and ultimately became part of the greater Magadhan empire. The same verb ajjhāvasati is used, but here “reign over” fits better than “reside”. ↩
-The rule over Kāsi was unstable. It had formerly been an independent kingdom, but was taken over by Pasenadi’s father Mahākosala. Towards the end of the Buddha’s life it was contested between Kosala and Magadha, and ultimately became part of the greater Magadhan empire. The same verb ajjhāvasati is used, but here “reign over” fits better than “reside”. ↩
+It is only through sharing what good things we know that we can support each other. ↩
-It is only through sharing what good things we know that we can support each other. ↩
+Even though he has characterized Lohicca’s view as harmful, the Buddha goes out of his way to show that it is not entirely wrong. There are cases where it is best to avoid teaching. ↩
-Even though he has characterized Lohicca’s view as harmful, the Buddha goes out of his way to show that it is not entirely wrong. There are cases where it is best to avoid teaching. ↩
+The genders of this passage are made clear through the use of feminine nouns. Making unwelcome advances was seen as an obvious example of something wrong. ↩
-The genders of this passage are made clear through the use of feminine nouns. Making unwelcome advances was seen as an obvious example of something wrong. ↩
+At DN 29:5.2 the opposite sense is expressed as samādāya taṁ dhammaṁ vattati. ↩
-At DN 29:5.2 the opposite sense is expressed as samādāya taṁ dhammaṁ vattati. ↩
+The Buddha adopts Lohicca’s formulation, but applies it in a specific sense, not as a generalization. ↩
-The Buddha adopts Lohicca’s formulation, but applies it in a specific sense, not as a generalization. ↩
+Now that the Buddha has established a degree of overlap between their views, Lohicca wants to hear more. ↩
-Now that the Buddha has established a degree of overlap between their views, Lohicca wants to hear more. ↩
+Again, the Buddha answers directly and simply. ↩
-Again, the Buddha answers directly and simply. ↩
+Naraka sometimes means “hell”, but at Thag 16.8:4.2 it is a term for a cliff, which fits the naturalistic setting here. See also MN 49:5.9. ↩
-Naraka sometimes means “hell”, but at Thag 16.8:4.2 it is a term for a cliff, which fits the naturalistic setting here. See also MN 49:5.9. ↩
+Manasākaṭa is mentioned only here. ↩
-Manasākaṭa is mentioned only here. ↩
+Aciravatī is called Rapti today. It was one of the great rivers that flowed from the Himalayas through Kosala into the Ganges. ↩
-Aciravatī is called Rapti today. It was one of the great rivers that flowed from the Himalayas through Kosala into the Ganges. ↩
+Similar discussions are found in MN 98 = Snp 3.9 and DN 27. | The compound maggāmagga can be read either as “what is the path and what is not the path”, or as “the variety of paths” (compare phalāphala, “all sorts of fruit”). Here, however, they are clearly concerned to distinguish one path as correct. ↩
-Similar discussions are found in MN 98 = Snp 3.9 and DN 27. | The compound maggāmagga can be read either as “what is the path and what is not the path”, or as “the variety of paths” (compare phalāphala, “all sorts of fruit”). Here, however, they are clearly concerned to distinguish one path as correct. ↩
+This must have been earlier than Pokkharasādi’s conversion at DN 3:2.22.1. Pokkharasādi was a family man who denied the reality of superhuman meditative attainments (MN 99:10.4) and emphasized ethics and duties over lineage (MN 98:3.7), which agrees with him being cited on ethical matters at Āpastamba Dharmasūtra 1.6.19.7 and 1.10.28. | Brahmasahabyatā does not mean “union with Brahmā” but rather “rebirth as one of the members of Brahma’s retinue” (see eg. AN 5.34:9.4). The non-dualist concept that the limited personal self merges with the cosmic divinity is expressed in Pali, rather, with such phrases as so attā so loko (“the self is identical with the cosmos”). ↩
-This must have been earlier than Pokkharasādi’s conversion at DN 3:2.22.1. Pokkharasādi was a family man who denied the reality of superhuman meditative attainments (MN 99:10.4) and emphasized ethics and duties over lineage (MN 98:3.7), which agrees with him being cited on ethical matters at Āpastamba Dharmasūtra 1.6.19.7 and 1.10.28. | Brahmasahabyatā does not mean “union with Brahmā” but rather “rebirth as one of the members of Brahma’s retinue” (see eg. AN 5.34:9.4). The non-dualist concept that the limited personal self merges with the cosmic divinity is expressed in Pali, rather, with such phrases as so attā so loko (“the self is identical with the cosmos”). ↩
+In Pali we never meet Tārukkha and he is only mentioned in his absence. He evidently advocated that lineage rather than conduct made one a brahmin (MN 98:3.4). There is a Tārukṣya of Aitareya Āraṇyaka 3.1.6.1 whose view was that union (with Brahmā) arose with the conjunction of speech and breath; this was discussed alongside the views of many other brahmins. In Rig Veda 8.46.32 a certain Balbūtha Tarukṣa the Dāsa makes an offering to a sage. Sāyaṇa, the Vedic commentator, says that Balbūtha Tarukṣa was a guardian of cows, evidently alluding to the Aitareya Āraṇyaka, which describes Tārukṣya as a guardian of his teacher’s cows, thus locating Tārukṣya in the lineage of Tarukṣa. Hiraṇyakeśīgṛhyasūtra 2.8.19 also mentions him as a teacher, there spelled Tarukṣa. ↩
-In Pali we never meet Tārukkha and he is only mentioned in his absence. He evidently advocated that lineage rather than conduct made one a brahmin (MN 98:3.4). There is a Tārukṣya of Aitareya Āraṇyaka 3.1.6.1 whose view was that union (with Brahmā) arose with the conjunction of speech and breath; this was discussed alongside the views of many other brahmins. In Rig Veda 8.46.32 a certain Balbūtha Tarukṣa the Dāsa makes an offering to a sage. Sāyaṇa, the Vedic commentator, says that Balbūtha Tarukṣa was a guardian of cows, evidently alluding to the Aitareya Āraṇyaka, which describes Tārukṣya as a guardian of his teacher’s cows, thus locating Tārukṣya in the lineage of Tarukṣa. Hiraṇyakeśīgṛhyasūtra 2.8.19 also mentions him as a teacher, there spelled Tarukṣa. ↩
+Identified in Jayatilleke’s Early Buddhist Theory of Knowledge, p. 480. Their texts are respectively: Śatapathabrāhmaṇa (incl. Bṛhadāraṇyaka Upaniṣad); Taittirīyabrāhmaṇa; Chāndogyabrāhmaṇa; and Bahvṛcabrāhmaṇa (incorporated in Aitareya and Kauśītaki). I use the variant bavhadija since it is closest to the Sanskrit bahvṛca. This is the only time the Pali canon mentions these schools. ↩
-Identified in Jayatilleke’s Early Buddhist Theory of Knowledge, p. 480. Their texts are respectively: Śatapathabrāhmaṇa (incl. Bṛhadāraṇyaka Upaniṣad); Taittirīyabrāhmaṇa; Chāndogyabrāhmaṇa; and Bahvṛcabrāhmaṇa (incorporated in Aitareya and Kauśītaki). I use the variant bavhadija since it is closest to the Sanskrit bahvṛca. This is the only time the Pali canon mentions these schools. ↩
+Earlier they were arguing over which one of the paths was correct, whereas now they have shifted to a more universalist “many roads up the same mountain” position. It is hard to see how this is an argument, unless they were discussing whether or not it is the case that all these paths lead to Brahmā; but the Pali does not seem to support such a reading. However, this kind of shift is natural: when speaking in-house they saw each others’ views as contradictory, but when speaking with an outsider they adopted a more conciliatory position. ↩
-Earlier they were arguing over which one of the paths was correct, whereas now they have shifted to a more universalist “many roads up the same mountain” position. It is hard to see how this is an argument, unless they were discussing whether or not it is the case that all these paths lead to Brahmā; but the Pali does not seem to support such a reading. However, this kind of shift is natural: when speaking in-house they saw each others’ views as contradictory, but when speaking with an outsider they adopted a more conciliatory position. ↩
+The ten names in Pali include the seven authors of the so-called “family books” of the Rig Veda (Maṇḍalas 2–8). As founders of poetic lineages, we often find works by their descendants, which are not always confined to their dedicated family book. Poems by the other three authors are mostly outside the family books. Thus the sages listed here cover most of the Rig Veda, although the Vedic tradition records many other authors as well. | Atri Bhauma (Maṇḍala 5, rather than Aṣṭaka Vaiśvāmitra of 10.104); Vamra(ka) Vaikhānasa (10.99; see 9.66); Vāmadeva Gautama (Maṇḍala 4); Viśvāmitra Gāthina (Maṇḍala 3); Jamadagni Bhārgava was a descendant of Bhṛgu (several hymns mostly in Maṇḍalas 9 and 10); Aṅgirasa is identified with Agni as the founder of a lineage of poet-singers (Maṇḍala 8); Bharadvāja Bārhaspatya (Maṇḍala 6); Vasiṣṭha Maitrāvaruṇi (Maṇḍala 7); Kaśyapa Mārīca (several hymns mostly in Maṇḍalas 9 and 10); Bhṛgu was the bringer of fire from heaven whose adoptive descendant was Gr̥tsamada Bhārgava Śaunaka (Maṇḍala 2). ↩
-The ten names in Pali include the seven authors of the so-called “family books” of the Rig Veda (Maṇḍalas 2–8). As founders of poetic lineages, we often find works by their descendants, which are not always confined to their dedicated family book. Poems by the other three authors are mostly outside the family books. Thus the sages listed here cover most of the Rig Veda, although the Vedic tradition records many other authors as well. | Atri Bhauma (Maṇḍala 5, rather than Aṣṭaka Vaiśvāmitra of 10.104); Vamra(ka) Vaikhānasa (10.99; see 9.66); Vāmadeva Gautama (Maṇḍala 4); Viśvāmitra Gāthina (Maṇḍala 3); Jamadagni Bhārgava was a descendant of Bhṛgu (several hymns mostly in Maṇḍalas 9 and 10); Aṅgirasa is identified with Agni as the founder of a lineage of poet-singers (Maṇḍala 8); Bharadvāja Bārhaspatya (Maṇḍala 6); Vasiṣṭha Maitrāvaruṇi (Maṇḍala 7); Kaśyapa Mārīca (several hymns mostly in Maṇḍalas 9 and 10); Bhṛgu was the bringer of fire from heaven whose adoptive descendant was Gr̥tsamada Bhārgava Śaunaka (Maṇḍala 2). ↩
+Unlike the Buddhist monk at DN 11:80.1. ↩
-Unlike the Buddhist monk at DN 11:80.1. ↩
+“No demonstrable basis” is appāṭihīrakataṁ. ↩
-“No demonstrable basis” is appāṭihīrakataṁ. ↩
+The “blind following the blind” is also at MN 95:13.24 and MN 99:9.25. ↩
-The “blind following the blind” is also at MN 95:13.24 and MN 99:9.25. ↩
+The bulk of the Vedic texts consist of prayers and invocations to various gods. ↩
-The bulk of the Vedic texts consist of prayers and invocations to various gods. ↩
+Soma is the ritual drug of exhilaration, identified with the moon. | Varuṇa is especially associated with the waters. | Īsāna (Sanskrit Īśāna) was created by Pajāpati as “ruler”, said to be the sun (Śatapatha Brāhmaṇa 6.1.3). He was later identified with Rudra and Śiva. | Pajāpati (“progenitor”) was the lonely god of creation; the heat of his fervent exertions (tapas) created the world and all things in it (Śatapatha Brāhmaṇa 6). | Brahmā, like Pajāpati, is also a creator god, but is the divine power immanent within creation, rather than the forgotten instigator of the past. | The Mahāsaṅgīti reading Mahiddhi (“great power”) does not seem to correspond with any particular Vedic deity. We should accept the BJT reading Mahinda (Sanskrit Mahendra), the “Great Indra”, said to be a title of Indra bestowed after slaying the dragon Vṛtra (Śatapatha Brāhmaṇa 2.5.4.9). | Yama (“twin”, with his incestuous sister Yamī) was born immortal but chose mortality, becoming the god of the dead. ↩
-Soma is the ritual drug of exhilaration, identified with the moon. | Varuṇa is especially associated with the waters. | Īsāna (Sanskrit Īśāna) was created by Pajāpati as “ruler”, said to be the sun (Śatapatha Brāhmaṇa 6.1.3). He was later identified with Rudra and Śiva. | Pajāpati (“progenitor”) was the lonely god of creation; the heat of his fervent exertions (tapas) created the world and all things in it (Śatapatha Brāhmaṇa 6). | Brahmā, like Pajāpati, is also a creator god, but is the divine power immanent within creation, rather than the forgotten instigator of the past. | The Mahāsaṅgīti reading Mahiddhi (“great power”) does not seem to correspond with any particular Vedic deity. We should accept the BJT reading Mahinda (Sanskrit Mahendra), the “Great Indra”, said to be a title of Indra bestowed after slaying the dragon Vṛtra (Śatapatha Brāhmaṇa 2.5.4.9). | Yama (“twin”, with his incestuous sister Yamī) was born immortal but chose mortality, becoming the god of the dead. ↩
+I wonder if this is a satire on the idea of upaniṣad (“sitting near”); even as they affirm their commitment to their texts, they drift apart (visāra) into separate schools and ideologies. ↩
-I wonder if this is a satire on the idea of upaniṣad (“sitting near”); even as they affirm their commitment to their texts, they drift apart (visāra) into separate schools and ideologies. ↩
+The close -ti has apparently confused some editors; Vāseṭṭha is quoting what he has heard. ↩
-The close -ti has apparently confused some editors; Vāseṭṭha is quoting what he has heard. ↩
+Here the four brahmavihāras (“meditations of Brahmā”) stand in place of the four jhānas. Brahmavihāras are simply one of the means by which jhānas may be attained, chosen here to fit the stated goal of teaching the path to Brahmā. They were evidently pre-Buddhist, although they have not been traced as a group in pre-Buddhist texts. However, they are shared with later non-Buddhist texts such as Yogasūtra 1.33 and the Jain Tattvārthasūtra 7.11. | “Love” (mettā) is a universal positive regard and well-wishing free of personal desires or attachments. ↩
-Here the four brahmavihāras (“meditations of Brahmā”) stand in place of the four jhānas. Brahmavihāras are simply one of the means by which jhānas may be attained, chosen here to fit the stated goal of teaching the path to Brahmā. They were evidently pre-Buddhist, although they have not been traced as a group in pre-Buddhist texts. However, they are shared with later non-Buddhist texts such as Yogasūtra 1.33 and the Jain Tattvārthasūtra 7.11. | “Love” (mettā) is a universal positive regard and well-wishing free of personal desires or attachments. ↩
+The mind in jhāna is so powerful that it effectively overrides any limited kamma, including ordinary good or bad deeds. Unless they have committed serious crimes with a fixed kammic result such as matricide, etc., the meditator will be reborn in a Brahmā realm. ↩
-The mind in jhāna is so powerful that it effectively overrides any limited kamma, including ordinary good or bad deeds. Unless they have committed serious crimes with a fixed kammic result such as matricide, etc., the meditator will be reborn in a Brahmā realm. ↩
+“Compassion” (karuṇā) is the quality of empathy with the suffering of another or oneself and the wish to remove it. ↩
-“Compassion” (karuṇā) is the quality of empathy with the suffering of another or oneself and the wish to remove it. ↩
+“Rejoicing” (muditā) is joyful celebration in the success of others or oneself, free of jealousy or cynicism. ↩
-“Rejoicing” (muditā) is joyful celebration in the success of others or oneself, free of jealousy or cynicism. ↩
+Equanimity (upekkhā) is literally “close watching”, not interfering but standing ready when needed. It is not indifference, which is why it emerges only at the end, after the positive emotions are developed. ↩
-Equanimity (upekkhā) is literally “close watching”, not interfering but standing ready when needed. It is not indifference, which is why it emerges only at the end, after the positive emotions are developed. ↩
+Here the entire concluding section of the Gradual Training dealing with wisdom is omitted, as the aim is limited to teaching rebirth with Brahmā to Brahmanical laypeople, rather than teaching liberation. Vāseṭṭha and Bhāradvāja later applied to ordain, in which time the Buddha taught the full path to Nibbana (DN 27:7.8). ↩
-Here the entire concluding section of the Gradual Training dealing with wisdom is omitted, as the aim is limited to teaching rebirth with Brahmā to Brahmanical laypeople, rather than teaching liberation. Vāseṭṭha and Bhāradvāja later applied to ordain, in which time the Buddha taught the full path to Nibbana (DN 27:7.8). ↩
+They also went for refuge in similar circumstances at MN 98:14.4 = Snp 3.9:69.3. According to the commentary, that was the first time they went for refuge, while this was the second time. This makes sense in terms of the progress of the teachings, for there they discuss what makes a brahmin, whereas here they ask the more subtle question how to achieve rebirth with Brahmā. The discussion, too, is on a more detailed level, with a more explicit criticism of the brahmins. Nonetheless, it is difficult to square the details of the narratives, for the opening of this sutta depicts Vāseṭṭha and Bhāradvāja speaking about the Buddha by reputation rather than as devotees who have previously met him and gone for refuge. ↩
-They also went for refuge in similar circumstances at MN 98:14.4 = Snp 3.9:69.3. According to the commentary, that was the first time they went for refuge, while this was the second time. This makes sense in terms of the progress of the teachings, for there they discuss what makes a brahmin, whereas here they ask the more subtle question how to achieve rebirth with Brahmā. The discussion, too, is on a more detailed level, with a more explicit criticism of the brahmins. Nonetheless, it is difficult to square the details of the narratives, for the opening of this sutta depicts Vāseṭṭha and Bhāradvāja speaking about the Buddha by reputation rather than as devotees who have previously met him and gone for refuge. ↩
+In the suttas, apadāna means “evidence”, “traces left behind” (DN 27:16.4, DN 24:2.7.3, MN 15:3.32, AN 3.2:1.1). The sense here seems to have been “(story about) the traces that deeds leave behind”. The sense “legend of past lives” probably grew out of this sutta, and later became the title of the collections of legends of past lives of the monks (Thera-apadāna) and nuns (Therī-apadāna). ↩
-In the suttas, apadāna means “evidence”, “traces left behind” (DN 27:16.4, DN 24:2.7.3, MN 15:3.32, AN 3.2:1.1). The sense here seems to have been “(story about) the traces that deeds leave behind”. The sense “legend of past lives” probably grew out of this sutta, and later became the title of the collections of legends of past lives of the monks (Thera-apadāna) and nuns (Therī-apadāna). ↩
+Kareri is evidently Miliusa tomentosa, known as hoom or kari in Hindi. It is related to the custard apple, not the curry tree (Murraya koenigii). ↩
-Kareri is evidently Miliusa tomentosa, known as hoom or kari in Hindi. It is related to the custard apple, not the curry tree (Murraya koenigii). ↩
+“Past life” is pubbenivāsa, literally “former abode”. ↩
-“Past life” is pubbenivāsa, literally “former abode”. ↩
+At MN 71:14.2 and SN 42.9:4.5 the Buddha says he recollects ninety-one eons, which must refer back to the life of Vipassī. We shall see the origin of his name below. ↩
-At MN 71:14.2 and SN 42.9:4.5 the Buddha says he recollects ninety-one eons, which must refer back to the life of Vipassī. We shall see the origin of his name below. ↩
+Sikhī means “crested one” and refers to a halo or crown. A story of him and his disciples is told at SN 6.14:8.3. ↩
-Sikhī means “crested one” and refers to a halo or crown. A story of him and his disciples is told at SN 6.14:8.3. ↩
+Vessabhū is Sanskrit Viśvabhṛt. It means “all-bearing”, probably originating as a word for the earth. A legendary king of the same name once ruled over the city of Avantī (DN 19:36.14). ↩
-Vessabhū is Sanskrit Viśvabhṛt. It means “all-bearing”, probably originating as a word for the earth. A legendary king of the same name once ruled over the city of Avantī (DN 19:36.14). ↩
+Due to the appearance of four Buddhas in this cycle it is known as “fortunate” (bhadda). | Stories from Kakusandha’s day appear at MN 50 and SN 15.20:2.8. There is no obvious etymology for his name, but perhaps it stems from kaku (“peak”) and thus “the union of the peaks”, a valley at the junction of mountains. ↩
-Due to the appearance of four Buddhas in this cycle it is known as “fortunate” (bhadda). | Stories from Kakusandha’s day appear at MN 50 and SN 15.20:2.8. There is no obvious etymology for his name, but perhaps it stems from kaku (“peak”) and thus “the union of the peaks”, a valley at the junction of mountains. ↩
+The meaning of Koṇāgamana is unclear. In Sanskrit it is often spelled Kanakamuni, “the golden sage”, while in the (dubious) Nigali Sagar Edict of Ashoka it is Konākamana. At Thig 16.1:71.1 we hear the past life of three nuns in the time of Koṇāgamana. ↩
-The meaning of Koṇāgamana is unclear. In Sanskrit it is often spelled Kanakamuni, “the golden sage”, while in the (dubious) Nigali Sagar Edict of Ashoka it is Konākamana. At Thig 16.1:71.1 we hear the past life of three nuns in the time of Koṇāgamana. ↩
+Kassapa (Sanskrit Kaśyapa) means “tortoise”. It is a common Brahmanical clan name, stemming from an ancient figure reckoned as the eldest of the “seven sages”, to whom some Vedic verses are attributed. Stories of the Buddha Kassapa’s time are found at MN 81 and SN 48.57:3.1. ↩
-Kassapa (Sanskrit Kaśyapa) means “tortoise”. It is a common Brahmanical clan name, stemming from an ancient figure reckoned as the eldest of the “seven sages”, to whom some Vedic verses are attributed. Stories of the Buddha Kassapa’s time are found at MN 81 and SN 48.57:3.1. ↩
+These numbers make up a quasi-logarithmic scale: the time gaps multiply by three, while the number of Buddhas divides by two. In eon one there are four Buddhas. Thirty eons ago the number is halved, so they had two Buddhas. Twice-thirty eons before that, the number is halved again, to one Buddha, thus ending the scale. ↩
-These numbers make up a quasi-logarithmic scale: the time gaps multiply by three, while the number of Buddhas divides by two. In eon one there are four Buddhas. Thirty eons ago the number is halved, so they had two Buddhas. Twice-thirty eons before that, the number is halved again, to one Buddha, thus ending the scale. ↩
+In ancient India, the “aristocrats” (khattiya) and the brahmins vied for the prestige of being the highest class. The traditional business of the aristocrats was land, politics, agriculture, and war, while the brahmins were a hereditary priestly caste who served as advisers and ritualists. It is said that the Buddha-to-be was born in whatever caste was most prestigious at the time so that his word would have the most impact. | In this sutta, the Buddha simply refers to himself as “I” with no personal name. When the seven Buddhas are listed at DN 32:3.14, however, he is called Aṅgīrasa. ↩
-In ancient India, the “aristocrats” (khattiya) and the brahmins vied for the prestige of being the highest class. The traditional business of the aristocrats was land, politics, agriculture, and war, while the brahmins were a hereditary priestly caste who served as advisers and ritualists. It is said that the Buddha-to-be was born in whatever caste was most prestigious at the time so that his word would have the most impact. | In this sutta, the Buddha simply refers to himself as “I” with no personal name. When the seven Buddhas are listed at DN 32:3.14, however, he is called Aṅgīrasa. ↩
+The Koṇḍaññas (Sanskrit Kauṇḍinya) originated as the leading clan of the city of Kuṇḍina the capital of Vidarbha, which is probably modern Kaundinyapura on the Wardha River. ↩
-The Koṇḍaññas (Sanskrit Kauṇḍinya) originated as the leading clan of the city of Kuṇḍina the capital of Vidarbha, which is probably modern Kaundinyapura on the Wardha River. ↩
+Gotama is an ancient Brahmanical clan name, which like Kassapa stems from the Vedas and the seven sages. Why does the Buddha, an aristocrat, have a Brahmanical clan? During initiation by a Brahmanical family priest (purohita), an aristocrat was ritually determined to be a brahmin for a short time, during which he would assume the lineage name of the priest. After being restored as an aristocrat, he and his family would still be referred to by that name. Thus the Sakyans’ purohita must have been of the Gotama lineage. Other examples of this practice include the Mallas who are called Vāseṭṭha (DN 16:5.19.2) and Saccaka who is called Aggivessana (MN 35:4.2). The Jain Ācārāṅgasūtra 2.15.15 records a similar situation, for while Mahāvīra was, like the Buddha, a khattiya, he was of the Kāśyapa gotta, and various relatives were assigned to Vāsiṣṭha, Kauṇḍinya, and Kauśika. ↩
-Gotama is an ancient Brahmanical clan name, which like Kassapa stems from the Vedas and the seven sages. Why does the Buddha, an aristocrat, have a Brahmanical clan? During initiation by a Brahmanical family priest (purohita), an aristocrat was ritually determined to be a brahmin for a short time, during which he would assume the lineage name of the priest. After being restored as an aristocrat, he and his family would still be referred to by that name. Thus the Sakyans’ purohita must have been of the Gotama lineage. Other examples of this practice include the Mallas who are called Vāseṭṭha (DN 16:5.19.2) and Saccaka who is called Aggivessana (MN 35:4.2). The Jain Ācārāṅgasūtra 2.15.15 records a similar situation, for while Mahāvīra was, like the Buddha, a khattiya, he was of the Kāśyapa gotta, and various relatives were assigned to Vāsiṣṭha, Kauṇḍinya, and Kauśika. ↩
+Stereospermum chelonoides. Dictionaries of Pali and Sanskrit call this the “trumpet-flower tree”, but that is more commonly used for Oroxylum indicum. ↩
-Stereospermum chelonoides. Dictionaries of Pali and Sanskrit call this the “trumpet-flower tree”, but that is more commonly used for Oroxylum indicum. ↩
+Puṇḍarīka is the white lotus, but here it is the name of a tree. The commentary says this is setamba (“white-mango”). It is not, however, the mango variety known by that name today (Mangifera caesia), which is not found in India. ↩
-Puṇḍarīka is the white lotus, but here it is the name of a tree. The commentary says this is setamba (“white-mango”). It is not, however, the mango variety known by that name today (Mangifera caesia), which is not found in India. ↩
+Shorea robusta. ↩
-Shorea robusta. ↩
+Albizia lebbeck, sometimes still known by the old name of sirisa. Older sources sometimes call it an acacia. ↩
-Albizia lebbeck, sometimes still known by the old name of sirisa. Older sources sometimes call it an acacia. ↩
+Ficus racemosa. ↩
-Ficus racemosa. ↩
+Ficus benghalensis. ↩
-Ficus benghalensis. ↩
+Ficus religiosa, sacred to Buddhists, Jains, and Hindus alike. Ancient sources referred to it both as assattha (Sanskrit aśvattha) and pippala. Buddhists today simply call it the Bodhi (or Bo) tree. ↩
-Ficus religiosa, sacred to Buddhists, Jains, and Hindus alike. Ancient sources referred to it both as assattha (Sanskrit aśvattha) and pippala. Buddhists today simply call it the Bodhi (or Bo) tree. ↩
+The number of disciples diminishes as we approach historical time. ↩
-The number of disciples diminishes as we approach historical time. ↩
+An extensive journey of the Buddha with 1,250 mendicants is documented in Kd 6, at one point of which occurs the events of the Selasutta (Snp 3.7 and MN 91). The Buddha is also accompanied by 1,250 mendicants in the Sāmaññaphalasutta (DN 2) and the Parosahassasutta (SN 8.8). ↩
-An extensive journey of the Buddha with 1,250 mendicants is documented in Kd 6, at one point of which occurs the events of the Selasutta (Snp 3.7 and MN 91). The Buddha is also accompanied by 1,250 mendicants in the Sāmaññaphalasutta (DN 2) and the Parosahassasutta (SN 8.8). ↩
+The son of King Dawn and Queen Radiant at the City of the Dawn, Sikhī is the streaming rays of sunrise. These names recall a solar myth. ↩
-The son of King Dawn and Queen Radiant at the City of the Dawn, Sikhī is the streaming rays of sunrise. These names recall a solar myth. ↩
+In Mārkaṇḍeya Purāṇa ch. 131, a Pabhāvatī, daughter of the king of Vidarbha, is said to have married Marutta, king of Vajjī. ↩
-In Mārkaṇḍeya Purāṇa ch. 131, a Pabhāvatī, daughter of the king of Vidarbha, is said to have married Marutta, king of Vajjī. ↩
+There is an Arunawati River in Maharashtra, not far from the ancient homeland of the Koṇḍaññas in Kuṇḍina. ↩
-There is an Arunawati River in Maharashtra, not far from the ancient homeland of the Koṇḍaññas in Kuṇḍina. ↩
+Vessabhū’s parents King Goodfall and Queen Rainy recall a seasonal fertility myth, where they gave life to their son the earth, “the nourisher and bearer of all”. Note, however the variants suppatīta (“well pleased”) and yasavatī (“celebrated”). ↩
-Vessabhū’s parents King Goodfall and Queen Rainy recall a seasonal fertility myth, where they gave life to their son the earth, “the nourisher and bearer of all”. Note, however the variants suppatīta (“well pleased”) and yasavatī (“celebrated”). ↩
+The names of the brahmin fathers all refer to ritual offerings. Aggidatta means “offered to the fire”. ↩
-The names of the brahmin fathers all refer to ritual offerings. Aggidatta means “offered to the fire”. ↩
+The names of the brahmin mothers all recall Indian nakkhatta. These are “constellations” or more properly “lunar mansions”; segments of the sky through which the Moon passes and which are associated with certain stars or clusters. In the Atharvaveda system, Visākhā is the 16th lunar asterism (Libra). ↩
-The names of the brahmin mothers all recall Indian nakkhatta. These are “constellations” or more properly “lunar mansions”; segments of the sky through which the Moon passes and which are associated with certain stars or clusters. In the Atharvaveda system, Visākhā is the 16th lunar asterism (Libra). ↩
+Based on the Ashoka pillar there, this is identified with modern Gotihawa, southeast of Kapilavastu in Nepal. ↩
-Based on the Ashoka pillar there, this is identified with modern Gotihawa, southeast of Kapilavastu in Nepal. ↩
+“Offered in sacrifice”. ↩
-“Offered in sacrifice”. ↩
+Several constellations are distinguished as “former” (pubba) and “later” (uttara). Since it lies between Visākhā and Dhanavatī, this may be the 21st constellation, Uttara Āṣāḍhā (Sagittarius/Capricorn). ↩
-Several constellations are distinguished as “former” (pubba) and “later” (uttara). Since it lies between Visākhā and Dhanavatī, this may be the 21st constellation, Uttara Āṣāḍhā (Sagittarius/Capricorn). ↩
+If the dubious Ashokan edict there is to be believed, this was traditionally identified with the town known today as Nigali Sagar near Kapilavastu in Nepal. ↩
-If the dubious Ashokan edict there is to be believed, this was traditionally identified with the town known today as Nigali Sagar near Kapilavastu in Nepal. ↩
+“Offered to Brahmā”. Many of the Jātakas feature a king of this name, usually said to reside in Benares. ↩
-“Offered to Brahmā”. Many of the Jātakas feature a king of this name, usually said to reside in Benares. ↩
+Dhanavatī means “wealthy”, but it is also an alternate name for the 23rd constellation, dhaniṣṭhā (or śraviṣṭā, Delphinus). ↩
-Dhanavatī means “wealthy”, but it is also an alternate name for the 23rd constellation, dhaniṣṭhā (or śraviṣṭā, Delphinus). ↩
+Kikī (“blue jay”) appears in the story of the past Buddha Kassapa at MN 81. ↩
-Kikī (“blue jay”) appears in the story of the past Buddha Kassapa at MN 81. ↩
+Suddhodana means “white rice”. He is mentioned by name at Thag 10.1:8.1, Snp 3.11:7.2, and Kd 1:54.1.4. ↩
-Suddhodana means “white rice”. He is mentioned by name at Thag 10.1:8.1, Snp 3.11:7.2, and Kd 1:54.1.4. ↩
+Māyā means “illusion”. She is mentioned by name at Thag 10.1:8.2 and Thig 6.6:6.2. ↩
-Māyā means “illusion”. She is mentioned by name at Thag 10.1:8.2 and Thig 6.6:6.2. ↩
+“Principle of the teachings” is dhammadhātu. At SN 12.32:18.1, Sāriputta’s mastery of the dhammadhātu gives him the ability to answer any questions on the Dhamma. ↩
-“Principle of the teachings” is dhammadhātu. At SN 12.32:18.1, Sāriputta’s mastery of the dhammadhātu gives him the ability to answer any questions on the Dhamma. ↩
+These characteristics of a bodhisatta’s birth are also found in MN 123, where Ānanda quotes the Buddha, although the wording is a little different and three extra details are added at the start. In addition, this detail and that about emerging mindfully from the womb are found at AN 4.127. Normally in early Pali, the word bodhisatta is reserved for the Buddha-to-be once he has left home and is practicing “intent on awakening”. This passage extends the usage back as far as rebirth from the immediate past life. ↩
-These characteristics of a bodhisatta’s birth are also found in MN 123, where Ānanda quotes the Buddha, although the wording is a little different and three extra details are added at the start. In addition, this detail and that about emerging mindfully from the womb are found at AN 4.127. Normally in early Pali, the word bodhisatta is reserved for the Buddha-to-be once he has left home and is practicing “intent on awakening”. This passage extends the usage back as far as rebirth from the immediate past life. ↩
+“Normal” is dhammatā, a natural principle. This entire passage differs from the earliest concept of the bodhisatta (“one intent on awakening”), which in early texts is typically applied to Siddhattha after he left the home. ↩
-“Normal” is dhammatā, a natural principle. This entire passage differs from the earliest concept of the bodhisatta (“one intent on awakening”), which in early texts is typically applied to Siddhattha after he left the home. ↩
+Asaṁvutā was translated by Ñāṇamoḷī as “abysmal”, but this relies on a commentarial cosmology that is not found in the suttas. The sense, rather, is “boundless”. The root harks back to the Vedic serpent Vṛtra who wraps the world in darkness. | Nānubhonti (“makes no impression”) is glossed in the commentary to AN 4.127 as nappahonti “ineffective”. ↩
-Asaṁvutā was translated by Ñāṇamoḷī as “abysmal”, but this relies on a commentarial cosmology that is not found in the suttas. The sense, rather, is “boundless”. The root harks back to the Vedic serpent Vṛtra who wraps the world in darkness. | Nānubhonti (“makes no impression”) is glossed in the commentary to AN 4.127 as nappahonti “ineffective”. ↩
+The light is a physical one, not just a metaphor. From this, it appears that sentient beings may be spontaneously reborn in interstellar space. Compare the problem of the “Boltzmann brain” in physics. ↩
-The light is a physical one, not just a metaphor. From this, it appears that sentient beings may be spontaneously reborn in interstellar space. Compare the problem of the “Boltzmann brain” in physics. ↩
+“Galaxy” is literally “the ten-thousand-fold world system”. I use the closest modern equivalent. ↩
-“Galaxy” is literally “the ten-thousand-fold world system”. I use the closest modern equivalent. ↩
+The five precepts. ↩
-The five precepts. ↩
+While sensual pleasures provoke attachment, they are nonetheless a kind of pleasure and therefore a sign of virtue and good past kamma. ↩
-While sensual pleasures provoke attachment, they are nonetheless a kind of pleasure and therefore a sign of virtue and good past kamma. ↩
+This tragic detail is also mentioned in Ud 5.2. The Buddha is raised by a step-mother, which in our Buddha’s case was Māyā’s sister Mahāpajāpatī. ↩
-This tragic detail is also mentioned in Ud 5.2. The Buddha is raised by a step-mother, which in our Buddha’s case was Māyā’s sister Mahāpajāpatī. ↩
+Ten signifies fullness and completion, as for example the “ten directions”. | The notion that the term of pregnancy was “nine or ten months” is also found at Chāndogya Upaniṣad 5.9.1. In the Rig Veda it is typically “in the tenth month” (5.78.7, 10.84.3). ↩
-Ten signifies fullness and completion, as for example the “ten directions”. | The notion that the term of pregnancy was “nine or ten months” is also found at Chāndogya Upaniṣad 5.9.1. In the Rig Veda it is typically “in the tenth month” (5.78.7, 10.84.3). ↩
+She is depicted standing while holding a tree in the pose known as sālabhañjikā, a common motif in Indian art representing the abundance of springtime. ↩
-She is depicted standing while holding a tree in the pose known as sālabhañjikā, a common motif in Indian art representing the abundance of springtime. ↩
+Kāsi is the nation of which Varanasi is the capital. ↩
-Kāsi is the nation of which Varanasi is the capital. ↩
+“Stands firm on his own feet” signifies that he will be awakened by his own efforts. | “North” is uttara, which is also “the beyond”; this predicts his attaining Nibbana. | “Seven strides” signifies crossing over the vast cycles of birth and death. | The “white parasol” signifies purity and royalty. | “Surveying all quarters” signifies his universal knowledge. | The “dramatic proclamation” is āsabhiṁ vācaṁ, literally the “voice of a bull”, which is also mentioned at SN 52.9:3.2 and DN 28:1.5 = SN 47.12:5.2. | At Bṛhadāraṇyaka Upaniṣad 6.1.1 and Chāndogya Upaniṣad 5.1.1 the “vital breath” (prāṇa) is said to be “eldest and first” (jyeṣṭhaśca śreṣṭhaśca). ↩
-“Stands firm on his own feet” signifies that he will be awakened by his own efforts. | “North” is uttara, which is also “the beyond”; this predicts his attaining Nibbana. | “Seven strides” signifies crossing over the vast cycles of birth and death. | The “white parasol” signifies purity and royalty. | “Surveying all quarters” signifies his universal knowledge. | The “dramatic proclamation” is āsabhiṁ vācaṁ, literally the “voice of a bull”, which is also mentioned at SN 52.9:3.2 and DN 28:1.5 = SN 47.12:5.2. | At Bṛhadāraṇyaka Upaniṣad 6.1.1 and Chāndogya Upaniṣad 5.1.1 the “vital breath” (prāṇa) is said to be “eldest and first” (jyeṣṭhaśca śreṣṭhaśca). ↩
+Many of the details of the following account were later incorporated into the life of Gotama, under the principle that the major events of the lives of Buddhas follow a natural order. Nonetheless, they are not always consistent with other accounts in early texts. For example, in the Attadaṇḍasutta the Buddha says his going forth was prompted by disillusionment and fear due to chronic conflict and warfare (Snp 4.15). ↩
-Many of the details of the following account were later incorporated into the life of Gotama, under the principle that the major events of the lives of Buddhas follow a natural order. Nonetheless, they are not always consistent with other accounts in early texts. For example, in the Attadaṇḍasutta the Buddha says his going forth was prompted by disillusionment and fear due to chronic conflict and warfare (Snp 4.15). ↩
+In Snp 3.11, the newborn Siddhattha is examined by the dark hermit Asita, who was not identified as a brahmin. These two versions are combined in later accounts. ↩
-In Snp 3.11, the newborn Siddhattha is examined by the dark hermit Asita, who was not identified as a brahmin. These two versions are combined in later accounts. ↩
+Asita did not look at the 32 marks, and he predicted only one destiny: that he would become a Buddha. ↩
-Asita did not look at the 32 marks, and he predicted only one destiny: that he would become a Buddha. ↩
+The marks are elsewhere listed in DN 30:1.2.1 and MN 91:9.1. Here I list the related marks in the Bṛhatsaṁhitā as identified by Nathan McGovern (On the Origins of the 32 Marks of a Great Man, Journal of the International Association of Buddhist Studies, 2016, vol. 39, pp. 207–247). ↩
-The marks are elsewhere listed in DN 30:1.2.1 and MN 91:9.1. Here I list the related marks in the Bṛhatsaṁhitā as identified by Nathan McGovern (On the Origins of the 32 Marks of a Great Man, Journal of the International Association of Buddhist Studies, 2016, vol. 39, pp. 207–247). ↩
+This echoes the posture of the newborn bodhisatta, and has the same meaning: that he will become awakened by “standing on his own two feet”. ↩
-This echoes the posture of the newborn bodhisatta, and has the same meaning: that he will become awakened by “standing on his own two feet”. ↩
+These are often depicted in Buddhist art. It signifies the perfection and completeness of the traces that the Buddha leaves behind in his teachings and practice. Bṛhatsaṁhitā 69.17 lists several auspicious marks, including the wheel. ↩
-These are often depicted in Buddhist art. It signifies the perfection and completeness of the traces that the Buddha leaves behind in his teachings and practice. Bṛhatsaṁhitā 69.17 lists several auspicious marks, including the wheel. ↩
+Described as “abundantly long” at DN 30:1.12.8. ↩
-Described as “abundantly long” at DN 30:1.12.8. ↩
+Same at Bṛhatsaṁhitā 68.36. ↩
-Same at Bṛhatsaṁhitā 68.36. ↩
+Tender feet at Bṛhatsaṁhitā 68.2. ↩
-Tender feet at Bṛhatsaṁhitā 68.2. ↩
+Bṛhatsaṁhitā 68.2 has śliṣtāṅgulī (“compact or sticky fingers”). The commentary denies that the Pali jāla means a physical web. I think it means that the fingers and toes were usually held together rather than splayed, hence not letting things slip through the fingers. ↩
-Bṛhatsaṁhitā 68.2 has śliṣtāṅgulī (“compact or sticky fingers”). The commentary denies that the Pali jāla means a physical web. I think it means that the fingers and toes were usually held together rather than splayed, hence not letting things slip through the fingers. ↩
+Ussaṅkha means “(curved) up like a shell”, while Bṛhatsaṁhitā 68.2 says “curved up like a tortoise”. The descriptive verse at DN 30:1.21.12 shows that it refers to the tops of the feet. ↩
-Ussaṅkha means “(curved) up like a shell”, while Bṛhatsaṁhitā 68.2 says “curved up like a tortoise”. The descriptive verse at DN 30:1.21.12 shows that it refers to the tops of the feet. ↩
+These are presumably the long, elegant rear calves of the Indian Blackbuck. ↩
-These are presumably the long, elegant rear calves of the Indian Blackbuck. ↩
+This agrees with Bṛhatsaṁhitā 68.35. ↩
-This agrees with Bṛhatsaṁhitā 68.35. ↩
+Same at Bṛhatsaṁhitā 68.8. ↩
-Same at Bṛhatsaṁhitā 68.8. ↩
+Bṛhatsaṁhitā 68.102 says kings have a shining complexion. ↩
-Bṛhatsaṁhitā 68.102 says kings have a shining complexion. ↩
+Bṛhatsaṁhitā 68.102 mentions a “clean complexion” (śuddha). ↩
-Bṛhatsaṁhitā 68.102 mentions a “clean complexion” (śuddha). ↩
+Same at Bṛhatsaṁhitā 68.5. ↩
-Same at Bṛhatsaṁhitā 68.5. ↩
+Bṛhatsaṁhitā 68.26 says those with hairs turning right become kings. ↩
-Bṛhatsaṁhitā 68.26 says those with hairs turning right become kings. ↩
+Here brahm- is an adjective from √brah + ma, equivalent to the Sanskrit bṛṃh, having the sense “grown, extended”. The Sanskrit form here is bṛhadṛjugātra. ↩
-Here brahm- is an adjective from √brah + ma, equivalent to the Sanskrit bṛṃh, having the sense “grown, extended”. The Sanskrit form here is bṛhadṛjugātra. ↩
+Hands, feet, shoulders, and chest (DN 30:1.13.5). ↩
-Hands, feet, shoulders, and chest (DN 30:1.13.5). ↩
+Bṛhatsaṁhitā 68.18 compares not the chest but the hips with a lion. ↩
-Bṛhatsaṁhitā 68.18 compares not the chest but the hips with a lion. ↩
+Bṛhatsaṁhitā 68.27 says the heart is raised and muscular. ↩
-Bṛhatsaṁhitā 68.27 says the heart is raised and muscular. ↩
+Bṛhatsaṁhitā 69.13 has the same proportions without the simile. These are the normal human proportions, yet we cannot touch our knees without bending. The only way these marks could be reconciled is if the arms were extra long and the length of the legs below the knees was extra long as well. And this is exactly what we are told: the ankles are stretched and long, and the calves are like those of an antelope, whose rear calves are long proportionate to the thigh. Thus in this regard the marks appear to be internally consistent, though not describing normal human anatomy. ↩
-Bṛhatsaṁhitā 69.13 has the same proportions without the simile. These are the normal human proportions, yet we cannot touch our knees without bending. The only way these marks could be reconciled is if the arms were extra long and the length of the legs below the knees was extra long as well. And this is exactly what we are told: the ankles are stretched and long, and the calves are like those of an antelope, whose rear calves are long proportionate to the thigh. Thus in this regard the marks appear to be internally consistent, though not describing normal human anatomy. ↩
+“Ridged taste buds” is rasaggasaggī. Rasa can mean either “taste” or “nutrition”, but the use of ojā in DN 30:2.9.8 confirms the latter. Gasa is “swallow” and per DN 30:2.7.4 it is the “conveyance of savor” (rasaharaṇīyo). Agga often means “best”, but this is derived from the primary sense of “peak”. The descriptors uddhagga (“raised”) at DN 30:2.7.4 and susaṇṭhitā (“prominent”) at DN 30:2.9.8 confirm that the latter is meant. The mark refers to taste buds raised in noticeable ridges on the tongue that absorb nutrition and aid digestion. It has often been interpreted as “excellent (aggī) sense (gasa) of taste (rasa)”, but this, being imperceptible to others, is rather a secondary consequence of the mark. ↩
-“Ridged taste buds” is rasaggasaggī. Rasa can mean either “taste” or “nutrition”, but the use of ojā in DN 30:2.9.8 confirms the latter. Gasa is “swallow” and per DN 30:2.7.4 it is the “conveyance of savor” (rasaharaṇīyo). Agga often means “best”, but this is derived from the primary sense of “peak”. The descriptors uddhagga (“raised”) at DN 30:2.7.4 and susaṇṭhitā (“prominent”) at DN 30:2.9.8 confirm that the latter is meant. The mark refers to taste buds raised in noticeable ridges on the tongue that absorb nutrition and aid digestion. It has often been interpreted as “excellent (aggī) sense (gasa) of taste (rasa)”, but this, being imperceptible to others, is rather a secondary consequence of the mark. ↩
+Even, gapless, and white teeth are at Bṛhatsaṁhitā 68.52. ↩
-Even, gapless, and white teeth are at Bṛhatsaṁhitā 68.52. ↩
+Same at Bṛhatsaṁhitā 68.53. ↩
-Same at Bṛhatsaṁhitā 68.53. ↩
+At Thig 13.1:6.2 Ambapālī describes her eyes as abhinīla. While some Indians do indeed have blue eyes, this probably describes a black so deep it appears blue. ↩
-At Thig 13.1:6.2 Ambapālī describes her eyes as abhinīla. While some Indians do indeed have blue eyes, this probably describes a black so deep it appears blue. ↩
+Cows have long and elegant eyelashes. ↩
-Cows have long and elegant eyelashes. ↩
+The uṇhīsa is depicted as a bulge on the Buddha’s crown. ↩
-The uṇhīsa is depicted as a bulge on the Buddha’s crown. ↩
+This is the dakkhiṇā, the religious offering given in gratitude and respect for the services. ↩
-This is the dakkhiṇā, the religious offering given in gratitude and respect for the services. ↩
+His birth mother has passed away and there is no mention of a step-mother. ↩
-His birth mother has passed away and there is no mention of a step-mother. ↩
+Normally clairvoyance and related abilities are said to arise due to the power of the fourth jhāna, whereas here it comes naturally due to past kamma. After jhāna this ability is empowered by the radiant mind clear of hindrances, whereas here it seems to be a more limited ability to see clearly and in the dark. ↩
-Normally clairvoyance and related abilities are said to arise due to the power of the fourth jhāna, whereas here it comes naturally due to past kamma. After jhāna this ability is empowered by the radiant mind clear of hindrances, whereas here it seems to be a more limited ability to see clearly and in the dark. ↩
+Vipassī’s name is simply the personal form of the word made famous in Buddhist meditation, vipassanā. This is usually rendered as “insight”, but the sense here is more like “clear seeing”. ↩
-Vipassī’s name is simply the personal form of the word made famous in Buddhist meditation, vipassanā. This is usually rendered as “insight”, but the sense here is more like “clear seeing”. ↩
+Indian epistemology acknowledges two fundamental sources of knowledge: direct perception (paccakkha) and inference (anumāna). This passage shows that vipassanā includes both. I render vipassanā with “discernment” in an attempt to capture both nuances, rather than the standard “insight”. ↩
-Indian epistemology acknowledges two fundamental sources of knowledge: direct perception (paccakkha) and inference (anumāna). This passage shows that vipassanā includes both. I render vipassanā with “discernment” in an attempt to capture both nuances, rather than the standard “insight”. ↩
+Antepuraṁ (“royal compound”) was the inner sanctum of the royal residence. Maximally it referred to the area enclosed by walls within which the ruling families and staff lived. It later became used in the more restricted sense of “harem”. ↩
-Antepuraṁ (“royal compound”) was the inner sanctum of the royal residence. Maximally it referred to the area enclosed by walls within which the ruling families and staff lived. It later became used in the more restricted sense of “harem”. ↩
+“Brood” is pajjhāyati. He is having an existential crisis. ↩
-“Brood” is pajjhāyati. He is having an existential crisis. ↩
+In any story of prophecy, efforts are made to avert it and they invariably fail. This is a recursive property of prophetic myth. If the prophecy were averted, the myth would not exist and we would not know of it; but because the myth does exist, we know how it ends and the prophecy must come true. ↩
-In any story of prophecy, efforts are made to avert it and they invariably fail. This is a recursive property of prophetic myth. If the prophecy were averted, the myth would not exist and we would not know of it; but because the myth does exist, we know how it ends and the prophecy must come true. ↩
+An existential crisis takes its own time; it cannot be rushed. ↩
-An existential crisis takes its own time; it cannot be rushed. ↩
+Neither reading vilāta or milāta appears to occur elsewhere in this sense. The commentary says it is a bier (sivika). ↩
-Neither reading vilāta or milāta appears to occur elsewhere in this sense. The commentary says it is a bier (sivika). ↩
+“Renunciate” is pabbajita (“one who has gone forth”), one of the many words for religious ascetics. It is a general term and does not specify his affiliation. ↩
-“Renunciate” is pabbajita (“one who has gone forth”), one of the many words for religious ascetics. It is a general term and does not specify his affiliation. ↩
+“Celebrate” is sādhu, the famous Buddhist words of approval and rejoicing still heard every day in Theravāda Buddhist cultures. It later acquired the meaning “renunciate” but does not have that sense in early Pali. The virtues that he celebrates are common values of Indian religions. ↩
-“Celebrate” is sādhu, the famous Buddhist words of approval and rejoicing still heard every day in Theravāda Buddhist cultures. It later acquired the meaning “renunciate” but does not have that sense in early Pali. The virtues that he celebrates are common values of Indian religions. ↩
+His apparently sudden decision to go forth arises only after an extensive period of crisis and contemplation. ↩
-His apparently sudden decision to go forth arises only after an extensive period of crisis and contemplation. ↩
+The idea that a whole populace would follow the bodhisatta on his renunciate path occurs several times in the Jātakas. ↩
-The idea that a whole populace would follow the bodhisatta on his renunciate path occurs several times in the Jātakas. ↩
+Following the PTS edition in omitting janapada, which is absent from the commentary and the parallel passage at DN 19:58.3. ↩
-Following the PTS edition in omitting janapada, which is absent from the commentary and the parallel passage at DN 19:58.3. ↩
+This is the only place vāsūpagata (“entered his dwelling”) is added to this stock phrase. ↩
-This is the only place vāsūpagata (“entered his dwelling”) is added to this stock phrase. ↩
+At SN 12.4–10 this same reflection is attributed to each of the seven past Buddhas, kicking off an investigation into dependent origination in reverse order, starting with the outcome: suffering. Here this is treated as a meditative contemplation, whereas the next sutta, DN 15 Mahānidānasutta, delves into the philosophical implications. ↩
-At SN 12.4–10 this same reflection is attributed to each of the seven past Buddhas, kicking off an investigation into dependent origination in reverse order, starting with the outcome: suffering. Here this is treated as a meditative contemplation, whereas the next sutta, DN 15 Mahānidānasutta, delves into the philosophical implications. ↩
+The reflection shows how the bodhisatta is still digging into the trauma of discovering the reality of old age and death. ↩
-The reflection shows how the bodhisatta is still digging into the trauma of discovering the reality of old age and death. ↩
+Yoniso maniskāra (“rational application of mind”) is a distinctively Buddhist term that literally means “applying the mind by way of source”. It is mostly used in investigating causality, although over time it came to have a more general sense of “reflection, inquiry, attention”. ↩
-Yoniso maniskāra (“rational application of mind”) is a distinctively Buddhist term that literally means “applying the mind by way of source”. It is mostly used in investigating causality, although over time it came to have a more general sense of “reflection, inquiry, attention”. ↩
+Here begins the sequence of dependent origination. I give basic definitions of terms here, and more details in DN 15. | Rebirth is a necessary antecedent condition for old age and death. Note that it is not a sufficient condition for old age, for many die when young. ↩
-Here begins the sequence of dependent origination. I give basic definitions of terms here, and more details in DN 15. | Rebirth is a necessary antecedent condition for old age and death. Note that it is not a sufficient condition for old age, for many die when young. ↩
+Since there cannot be an end to the “birth” that starts this life, jāti means “rebirth”, the next stage in the ongoing cycle. ↩
-Since there cannot be an end to the “birth” that starts this life, jāti means “rebirth”, the next stage in the ongoing cycle. ↩
+Bhava means “being, existence, life” in the sense of “past and future lives”. It refers to the ongoing process of continued existence, transmigrating through life after life. By itself, bhava has a positive connotation, and represents the longing that many people have to continue to exist after death in a permanent and happy state. The Buddha, however, situates it as just one more dimension of the flow of conditions. ↩
-Bhava means “being, existence, life” in the sense of “past and future lives”. It refers to the ongoing process of continued existence, transmigrating through life after life. By itself, bhava has a positive connotation, and represents the longing that many people have to continue to exist after death in a permanent and happy state. The Buddha, however, situates it as just one more dimension of the flow of conditions. ↩
+“Grasping” (upādāna) at sensual pleasures, views, precepts and observances, and theories of a self (DN 15:6.3.). Grasping has the active sense of “taking up” a new life, not just “clinging” to what one has. It has a dual sense, because it also means the “fuel” that sustains the fire of existence. ↩
-“Grasping” (upādāna) at sensual pleasures, views, precepts and observances, and theories of a self (DN 15:6.3.). Grasping has the active sense of “taking up” a new life, not just “clinging” to what one has. It has a dual sense, because it also means the “fuel” that sustains the fire of existence. ↩
+Craving (taṇhā, literally “thirst”) and grasping have a similar meaning, but craving is primal desire while grasping is more complex, involving doctrines and behaviors. ↩
-Craving (taṇhā, literally “thirst”) and grasping have a similar meaning, but craving is primal desire while grasping is more complex, involving doctrines and behaviors. ↩
+“Feeling” (vedanā) is more fundamental than the complex concept of “emotion”. It refers to the hedonic tone of experience as pleasant, painful, or neutral. ↩
-“Feeling” (vedanā) is more fundamental than the complex concept of “emotion”. It refers to the hedonic tone of experience as pleasant, painful, or neutral. ↩
+“Contact” is literally “touch” (phassa), and refers to the stimulation that occurs when sense object meets sense organ in experience. ↩
-“Contact” is literally “touch” (phassa), and refers to the stimulation that occurs when sense object meets sense organ in experience. ↩
+The five senses with the mind as sixth. This topic is treated extensively throughout early Buddhism, with a special focus on understanding and restraining the pull of sense stimulation. Āyatana has a root sense “stretch”, from which derived senses include “dimension”, “field”, etc. ↩
-The five senses with the mind as sixth. This topic is treated extensively throughout early Buddhism, with a special focus on understanding and restraining the pull of sense stimulation. Āyatana has a root sense “stretch”, from which derived senses include “dimension”, “field”, etc. ↩
+“Name and form” (nāmarūpa) is a Vedic concept referring to the multiplicity of material forms (rūpa) and associated names (nāma), especially the individual “sentient organisms” such as gods and humans (Rig Veda 5.43.10, Bṛhadāraṇyaka Upaniṣad 1.6.1), which are ultimately absorbed into the divine, like rivers in the ocean (Muṇḍaka Upaniṣad 3.2.8, Praśna Upaniṣad 6.5). The Buddha treated “name” analytically as feeling, perception, intention, contact, and application of mind, and “form” as the four elements and derived matter (DN 15:20.8, MN 9:52–54.7, and SN 12.2:11.1). ↩
-“Name and form” (nāmarūpa) is a Vedic concept referring to the multiplicity of material forms (rūpa) and associated names (nāma), especially the individual “sentient organisms” such as gods and humans (Rig Veda 5.43.10, Bṛhadāraṇyaka Upaniṣad 1.6.1), which are ultimately absorbed into the divine, like rivers in the ocean (Muṇḍaka Upaniṣad 3.2.8, Praśna Upaniṣad 6.5). The Buddha treated “name” analytically as feeling, perception, intention, contact, and application of mind, and “form” as the four elements and derived matter (DN 15:20.8, MN 9:52–54.7, and SN 12.2:11.1). ↩
+“Consciousness” (viññāṇa) is simple subjective awareness, the sense of knowing. It arises stimulated by either an external sense impression or a mental phenomena such as thought, memory, etc. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. Thus far the analysis agrees with Yājñavalkya, who says that the manifold appearances in the world arise from consciousness (etebhyo bhūtebhyaḥ samutthāya, Bṛhadāraṇyaka Upaniṣad 2.4.12). ↩
-“Consciousness” (viññāṇa) is simple subjective awareness, the sense of knowing. It arises stimulated by either an external sense impression or a mental phenomena such as thought, memory, etc. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. Thus far the analysis agrees with Yājñavalkya, who says that the manifold appearances in the world arise from consciousness (etebhyo bhūtebhyaḥ samutthāya, Bṛhadāraṇyaka Upaniṣad 2.4.12). ↩
+Here the Buddha decisively departs from Yājñavalkya’s view that individuated awareness (saññā) returns into “this great reality, infinite, unbounded, a sheer mass of consciousness” (idaṃ mahadbhūtam anantam apāraṁ vijñānaghana eva, Bṛhadāraṇyaka Upaniṣad 2.4.12). Consciousness (viññāṇa) is not a fundamental reality (mahadbhūta) underlying multiplicity, but rather a conditioned process that exists only together with name and form. ↩
-Here the Buddha decisively departs from Yājñavalkya’s view that individuated awareness (saññā) returns into “this great reality, infinite, unbounded, a sheer mass of consciousness” (idaṃ mahadbhūtam anantam apāraṁ vijñānaghana eva, Bṛhadāraṇyaka Upaniṣad 2.4.12). Consciousness (viññāṇa) is not a fundamental reality (mahadbhūta) underlying multiplicity, but rather a conditioned process that exists only together with name and form. ↩
+Dependent origination normally continues with two further factors: choices and ignorance. The full series does not appear in the Dīghanikāya. This truncated series emphasizes the mutuality of name and form with consciousness, but does not preclude the normal linear series. Each presentation of dependent origination reveals a different aspect of a complex, ramified process. ↩
-Dependent origination normally continues with two further factors: choices and ignorance. The full series does not appear in the Dīghanikāya. This truncated series emphasizes the mutuality of name and form with consciousness, but does not preclude the normal linear series. Each presentation of dependent origination reveals a different aspect of a complex, ramified process. ↩
+Note the use of repetition to sum up the main doctrinal teachings. This serves to lock the sequence in memory and ensure no items are missing or displaced, while for one who is reciting the text from memory it provides an opportunity to reflect and apply the meaning in their own experience. ↩
-Note the use of repetition to sum up the main doctrinal teachings. This serves to lock the sequence in memory and ensure no items are missing or displaced, while for one who is reciting the text from memory it provides an opportunity to reflect and apply the meaning in their own experience. ↩
+This phrasing recalls the Buddha’s first sermon (SN 56.11:5.1), an insight that is said to be common to all Buddhas (SN 56.12:1.1). Pubbe ananussutesu (“not learned before from another”) means that this is a fresh insight not passed down in an oral tradition. ↩
-This phrasing recalls the Buddha’s first sermon (SN 56.11:5.1), an insight that is said to be common to all Buddhas (SN 56.12:1.1). Pubbe ananussutesu (“not learned before from another”) means that this is a fresh insight not passed down in an oral tradition. ↩
+The PTS edition has vipassanā-maggo here, despite admitting the term is found in no manuscripts and is taken from the commentary, where it is clearly an explanation not a reading (maggoti vipassanāmaggo). This error is followed by Rhys Davids and Walshe in their translations. ↩
-The PTS edition has vipassanā-maggo here, despite admitting the term is found in no manuscripts and is taken from the commentary, where it is clearly an explanation not a reading (maggoti vipassanāmaggo). This error is followed by Rhys Davids and Walshe in their translations. ↩
+Insight into dependent origination here indicates the attaining of stream entry. ↩
-Insight into dependent origination here indicates the attaining of stream entry. ↩
+The five grasping aggregates (pañcūpādānakkhandhā) are mentioned as a summary of suffering in the Buddha’s first sermon (SN 56.11:4.2). Most of the teachings on this topic are collected in the Khandhasaṁyutta at SN 22, but they are also found in the Dīghanikāya at DN 22:14.1, DN 33:1.11.45, DN 33:2.1.4, and DN 34:1.6.16. The contemplation on the aggregates dispels the mistaken assumption of a self. Many of the theorists in DN 1 identify the self with one or other of the aggregates. ↩
-The five grasping aggregates (pañcūpādānakkhandhā) are mentioned as a summary of suffering in the Buddha’s first sermon (SN 56.11:4.2). Most of the teachings on this topic are collected in the Khandhasaṁyutta at SN 22, but they are also found in the Dīghanikāya at DN 22:14.1, DN 33:1.11.45, DN 33:2.1.4, and DN 34:1.6.16. The contemplation on the aggregates dispels the mistaken assumption of a self. Many of the theorists in DN 1 identify the self with one or other of the aggregates. ↩
+Saṅkhāra in early Buddhism has three main doctrinal senses. (1) The broadest sense is “conditioned phenomena”, which we find in the Dīghanikāya at DN 16:6.10.10, DN 17:2.16.1, and DN 34:1.8.59. This essentially means “everything except Nibbana”. (2) Sometimes it is a physical or mental “process” or “activity” as at DN 18:24.1, where it refers to the gradual stilling of energies in the development of meditation. (3) In the five aggregates and dependent origination it has the sense of “morally potent volitions or choices” and is a synonym for cetanā (“intention”). It is defined as good, bad, and imperturbable choices (DN 33:1.10.77), the latter of which refers to the kamma of the fourth jhāna and above. In this sense it is the moral “choices” for good or ill that propel consciousness into a new rebirth. ↩
-Saṅkhāra in early Buddhism has three main doctrinal senses. (1) The broadest sense is “conditioned phenomena”, which we find in the Dīghanikāya at DN 16:6.10.10, DN 17:2.16.1, and DN 34:1.8.59. This essentially means “everything except Nibbana”. (2) Sometimes it is a physical or mental “process” or “activity” as at DN 18:24.1, where it refers to the gradual stilling of energies in the development of meditation. (3) In the five aggregates and dependent origination it has the sense of “morally potent volitions or choices” and is a synonym for cetanā (“intention”). It is defined as good, bad, and imperturbable choices (DN 33:1.10.77), the latter of which refers to the kamma of the fourth jhāna and above. In this sense it is the moral “choices” for good or ill that propel consciousness into a new rebirth. ↩
+The radical thesis of the Buddha’s teaching is the idea that consciousness is merely another empirical phenomena that comes to an end, as is also emphasized in the concluding verses of DN 11. ↩
-The radical thesis of the Buddha’s teaching is the idea that consciousness is merely another empirical phenomena that comes to an end, as is also emphasized in the concluding verses of DN 11. ↩
+This indicates the attainment of arahantship, the complete release from all attachments leading to rebirth. ↩
-This indicates the attainment of arahantship, the complete release from all attachments leading to rebirth. ↩
+No longer a bodhisatta, he is now called a Buddha for the first time. ↩
-No longer a bodhisatta, he is now called a Buddha for the first time. ↩
+In early Buddhism, the idea of teaching the Dhamma only arose after awakening. ↩
-In early Buddhism, the idea of teaching the Dhamma only arose after awakening. ↩
+A similar account is told of Gotama Buddha at SN 6.1:1.4, MN 26:19.2, and MN 85:43.2. ↩
-A similar account is told of Gotama Buddha at SN 6.1:1.4, MN 26:19.2, and MN 85:43.2. ↩
+Here “clinging” is ālaya, from a root meaning “to stick”. ↩
-Here “clinging” is ālaya, from a root meaning “to stick”. ↩
+“Specific conditionality” ( idappaccayatā) refers to the fact that dependent origination traces the specific conditions for other specific things: this conditions that. It is not a general principle of universal conditionality (“everything is interconnected”). ↩
-“Specific conditionality” ( idappaccayatā) refers to the fact that dependent origination traces the specific conditions for other specific things: this conditions that. It is not a general principle of universal conditionality (“everything is interconnected”). ↩
+“Stilling of all activities” (sabbasaṅkhārasamatho) is the cessation of all conditioned energies or phenomena. | “Attachments” here is upadhi, the things of the world to which we cling and which bolster our complacency. ↩
-“Stilling of all activities” (sabbasaṅkhārasamatho) is the cessation of all conditioned energies or phenomena. | “Attachments” here is upadhi, the things of the world to which we cling and which bolster our complacency. ↩
+The commentary is careful to specify that the Buddha means physical exhaustion only. ↩
-The commentary is careful to specify that the Buddha means physical exhaustion only. ↩
+“Not supernaturally inspired” (anacchariyā) rejects the Vedic “channeling” of scripture from the Divinity, while “not learned before in the past” (pubbe assutapubbā), echoing the Dhammacakkappavattanasutta (SN 56.11:5.1), rejects the oral tradition. ↩
-“Not supernaturally inspired” (anacchariyā) rejects the Vedic “channeling” of scripture from the Divinity, while “not learned before in the past” (pubbe assutapubbā), echoing the Dhammacakkappavattanasutta (SN 56.11:5.1), rejects the oral tradition. ↩
+“Shrouded” is āvuṭā, which is from the same root as asaṁvutā in DN 14:1.17.5 above, as well as nīvaraṇa (“hindrance”). All these terms ultimately stem from the Vedic serpent Vṛtra (“the constrictor”) who wraps the world in darkness. ↩
-“Shrouded” is āvuṭā, which is from the same root as asaṁvutā in DN 14:1.17.5 above, as well as nīvaraṇa (“hindrance”). All these terms ultimately stem from the Vedic serpent Vṛtra (“the constrictor”) who wraps the world in darkness. ↩
+Had he followed this inclination he would have been a paccekabuddha, a Buddha “awakened for himself”. ↩
-Had he followed this inclination he would have been a paccekabuddha, a Buddha “awakened for himself”. ↩
+In the accounts of Gotama’s life this is specified as Brahmā Sahampati. This whole passage is a moment of high cosmic solemnity and drama. ↩
-In the accounts of Gotama’s life this is specified as Brahmā Sahampati. This whole passage is a moment of high cosmic solemnity and drama. ↩
+The Buddha teaches on the invitation of the highest divinity. This sets a precedent for Buddhists to refrain from proselytizing, but rather teach by invitation. These passages are still recited in some places to invite a teaching. ↩
-The Buddha teaches on the invitation of the highest divinity. This sets a precedent for Buddhists to refrain from proselytizing, but rather teach by invitation. These passages are still recited in some places to invite a teaching. ↩
+Aññātāro is an agent noun in plural, literally “understanders”. ↩
-Aññātāro is an agent noun in plural, literally “understanders”. ↩
+Previously he simply reflected to himself, now he uses his psychic abilities to ascertain people’s spiritual potential. ↩
-Previously he simply reflected to himself, now he uses his psychic abilities to ascertain people’s spiritual potential. ↩
+Indriya (“faculty”) is an abstract noun from indra, the name of the potent Vedic god of war. In the Vedas, Indra manifests his indriya by drinking soma. The drug enables him to release his full potential and power; originally this probably referred to drinking an amphetamine-like substance before battle. Here we see that it means something like “spiritual potential” which is unleashed by the practice of the eightfold path. ↩
-Indriya (“faculty”) is an abstract noun from indra, the name of the potent Vedic god of war. In the Vedas, Indra manifests his indriya by drinking soma. The drug enables him to release his full potential and power; originally this probably referred to drinking an amphetamine-like substance before battle. Here we see that it means something like “spiritual potential” which is unleashed by the practice of the eightfold path. ↩
+Pamuñcantu saddhaṁ has long troubled translators, as the basic sense of pamuñcantu is “release”. The problem is a long-standing one, for Sanskrit variants include pramodantu (“celebrate”) or praṇudantu kāṅkṣāḥ (“dispel doubts”). I think it is a poetic variant of adhimuñcantu, to “decide” or “commit” to faith. Pali commonly uses a synonymous verb to reinforce the sense of the noun. In Snp 5.19, muttasaddho, pamuñcassu saddhaṁ, and adhimuttacittaṁ are all used in this sense. ↩
-Pamuñcantu saddhaṁ has long troubled translators, as the basic sense of pamuñcantu is “release”. The problem is a long-standing one, for Sanskrit variants include pramodantu (“celebrate”) or praṇudantu kāṅkṣāḥ (“dispel doubts”). I think it is a poetic variant of adhimuñcantu, to “decide” or “commit” to faith. Pali commonly uses a synonymous verb to reinforce the sense of the noun. In Snp 5.19, muttasaddho, pamuñcassu saddhaṁ, and adhimuttacittaṁ are all used in this sense. ↩
+In the account of Gotama, he first thinks to teach his former colleagues under whom he practiced the formless attainments. Here we see the start of a tendency in the legends of past Buddhas to erase the education among other spiritual teachers before awakening. Note that these two, who will become Vipassī’s chief disciples, are leading khattiya and brahmin sons of the royal household. Khaṇḍa was Vipassī’s brother, and the priest’s son was virtually family. ↩
-In the account of Gotama, he first thinks to teach his former colleagues under whom he practiced the formless attainments. Here we see the start of a tendency in the legends of past Buddhas to erase the education among other spiritual teachers before awakening. Note that these two, who will become Vipassī’s chief disciples, are leading khattiya and brahmin sons of the royal household. Khaṇḍa was Vipassī’s brother, and the priest’s son was virtually family. ↩
+Khema (“sanctuary”) originally meant “oasis”. It is common name for lakes and nature parks in the Jātakas. ↩
-Khema (“sanctuary”) originally meant “oasis”. It is common name for lakes and nature parks in the Jātakas. ↩
+There is a clear distinction between such managed “parks” and wilderness regions (arañña). ↩
-There is a clear distinction between such managed “parks” and wilderness regions (arañña). ↩
+In the early period, there was no distinction between “going forth” (pabbajjā) and “ordination” (upasampadā). They refer to two sides of the same coin: leaving the home life and entering the ascetic life. Ordination was originally granted with the simple call, “Come mendicant!” (ehi bhikkhu). ↩
-In the early period, there was no distinction between “going forth” (pabbajjā) and “ordination” (upasampadā). They refer to two sides of the same coin: leaving the home life and entering the ascetic life. Ordination was originally granted with the simple call, “Come mendicant!” (ehi bhikkhu). ↩
+Thus they became arahants, realizing the same truth that Vipassī had. ↩
-Thus they became arahants, realizing the same truth that Vipassī had. ↩
+As at Kd 1:11.1.4 and SN 4.5:2.3. One of the Buddha’s first acts is to empower his students. ↩
-As at Kd 1:11.1.4 and SN 4.5:2.3. One of the Buddha’s first acts is to empower his students. ↩
+In the Vinaya of the current Buddha, the recitation occurs every fortnight on the uposatha (“sabbath”), and it includes only the mendicants resident in a specific monastery. Here they gathered from all over India. ↩
-In the Vinaya of the current Buddha, the recitation occurs every fortnight on the uposatha (“sabbath”), and it includes only the mendicants resident in a specific monastery. Here they gathered from all over India. ↩
+“India” is jambudīpa, the “rose-apple continent”. The number 84,000 does not seem excessive, as the Chinese pilgrims recorded many thousands of monasteries throughout India. In modern Thailand there are around 40,000 monasteries. ↩
-“India” is jambudīpa, the “rose-apple continent”. The number 84,000 does not seem excessive, as the Chinese pilgrims recorded many thousands of monasteries throughout India. In modern Thailand there are around 40,000 monasteries. ↩
+The verses that follow form the climax of the whole discourse. They are known as the Ovāda Pātimokkha, the “monastic code for exhortation”. It seems that they were recited on the uposatha in the days before the establishment of the list of rules that is also called pātimokkha. Most of the extant Vinayas still include these verses in the pātimokkha texts, the Pali being a notable exception. ↩
-The verses that follow form the climax of the whole discourse. They are known as the Ovāda Pātimokkha, the “monastic code for exhortation”. It seems that they were recited on the uposatha in the days before the establishment of the list of rules that is also called pātimokkha. Most of the extant Vinayas still include these verses in the pātimokkha texts, the Pali being a notable exception. ↩
+The Buddha redefines tapas from painful mortification to gentle acceptance. ↩
-The Buddha redefines tapas from painful mortification to gentle acceptance. ↩
+These verses speak of “Buddhas” in plural. ↩
-These verses speak of “Buddhas” in plural. ↩
+These famous lines serve as a succinct summary of the entire Buddhist path. ↩
-These famous lines serve as a succinct summary of the entire Buddhist path. ↩
+“Embrace” is upasampadā, to “enter into”. It is the same word used for taking ordination as well as entering jhāna. ↩
-“Embrace” is upasampadā, to “enter into”. It is the same word used for taking ordination as well as entering jhāna. ↩
+Through meditation. ↩
-Through meditation. ↩
+The buddhasāsana (“instruction of the Buddha” or “dispensation of the Buddha”) is the normal word used by Buddhists to refer to their own religion. ↩
-The buddhasāsana (“instruction of the Buddha” or “dispensation of the Buddha”) is the normal word used by Buddhists to refer to their own religion. ↩
+Here “monastic code” means the principles outlined in these verses. They are spelled out in more detail in the Gradual Training (DN 2, etc.), and ultimately in the detailed legal code of the Vinayapiṭaka. ↩
-Here “monastic code” means the principles outlined in these verses. They are spelled out in more detail in the Gradual Training (DN 2, etc.), and ultimately in the detailed legal code of the Vinayapiṭaka. ↩
+The “higher mind” is the four jhānas (AN 3.90:3.2). ↩
-The “higher mind” is the four jhānas (AN 3.90:3.2). ↩
+The Buddha now returns to the present life. Ukkaṭṭhā is the home of Pokkharasāti (DN 3:2.13.1) and the site of the astonishing and cosmically significant discourses MN 1 and MN 49. ↩
-The Buddha now returns to the present life. Ukkaṭṭhā is the home of Pokkharasāti (DN 3:2.13.1) and the site of the astonishing and cosmically significant discourses MN 1 and MN 49. ↩
+Only non-returners are born in the pure abodes (suddhāvāsā), from where they realize full awakening. ↩
-Only non-returners are born in the pure abodes (suddhāvāsā), from where they realize full awakening. ↩
+“Order of gods” is devanikāya. I use “deity” to distinguish devatā from deva but there is no substantial difference. ↩
-“Order of gods” is devanikāya. I use “deity” to distinguish devatā from deva but there is no substantial difference. ↩
+This is a list of the major events in any Buddha biography. ↩
-This is a list of the major events in any Buddha biography. ↩
+The lifespan in such a realm can be many hundreds of eons. ↩
-The lifespan in such a realm can be many hundreds of eons. ↩
+These are absent in the Pali text at this point, but they are mentioned below, and the commentary says they should be included here. ↩
-These are absent in the Pali text at this point, but they are mentioned below, and the commentary says they should be included here. ↩
+This is the detailed answer to the question asked by the mendicants at DN 14:1.13.6. ↩
-This is the detailed answer to the question asked by the mendicants at DN 14:1.13.6. ↩
+This sutta with its commentary was translated by Bhikkhu Bodhi in his The Great Discourse on Causation. It is the longest and most complex discourse on dependent origination in early Buddhism. ↩
-This sutta with its commentary was translated by Bhikkhu Bodhi in his The Great Discourse on Causation. It is the longest and most complex discourse on dependent origination in early Buddhism. ↩
+The Kurukṣetra was an ancient Brahmanical kingdom situated in the region around modern Delhi, bordered by the Ganges in the east, the Sarasvatī in the west, the Himalayas in the north, and the hills of the Aravalli Range in the south. The Mahābharata climaxes with the battle fought there between the Kurus and the Pāṇḍavas. These events, to the extent that they can be established historically, took place several centuries before the Buddha. Kuru marks the north-western extent of the Buddha’s travels. Kammāsadamma is identified with modern Kumashpur in Haryana, about 40 km north of Delhi. ↩
-The Kurukṣetra was an ancient Brahmanical kingdom situated in the region around modern Delhi, bordered by the Ganges in the east, the Sarasvatī in the west, the Himalayas in the north, and the hills of the Aravalli Range in the south. The Mahābharata climaxes with the battle fought there between the Kurus and the Pāṇḍavas. These events, to the extent that they can be established historically, took place several centuries before the Buddha. Kuru marks the north-western extent of the Buddha’s travels. Kammāsadamma is identified with modern Kumashpur in Haryana, about 40 km north of Delhi. ↩
+While we cannot date this text, the fact that Ānanda has evidently been studying deep matters for a long time, that it takes place outside the Buddha’s accustomed locales, and that it builds on teachings found elsewhere, suggests that it happened rather late in the Buddha’s life. At SN 12.60 we find the same introduction to a much shorter discourse. ↩
-While we cannot date this text, the fact that Ānanda has evidently been studying deep matters for a long time, that it takes place outside the Buddha’s accustomed locales, and that it builds on teachings found elsewhere, suggests that it happened rather late in the Buddha’s life. At SN 12.60 we find the same introduction to a much shorter discourse. ↩
+At SN 6.1:1.6 (and DN 14:3.1.6 in the case of Vipassī), the Buddha hesitated to teach the Dhamma because dependent origination is so hard to see. Ānanda was not only learned and wise, he was a stream enterer who had directly experienced dependent origination (AN 10.92:6.1), yet he still underestimates it. ↩
-At SN 6.1:1.6 (and DN 14:3.1.6 in the case of Vipassī), the Buddha hesitated to teach the Dhamma because dependent origination is so hard to see. Ānanda was not only learned and wise, he was a stream enterer who had directly experienced dependent origination (AN 10.92:6.1), yet he still underestimates it. ↩
+The sutta introduce subtle variations in the standard formula as a means to illuminate hidden implications and dimensions. ↩
-The sutta introduce subtle variations in the standard formula as a means to illuminate hidden implications and dimensions. ↩
+The Buddha establishes the primary purpose of dependent origination: to understand transmigration so as to be free from it. ↩
-The Buddha establishes the primary purpose of dependent origination: to understand transmigration so as to be free from it. ↩
+Dependent origination is here taught in “reverse order” (paṭiloma, Ud 1.2:1.4), starting with the existential problem: we are all going to die. This factor and the next are resultant, so we cannot solve them directly. ↩
-Dependent origination is here taught in “reverse order” (paṭiloma, Ud 1.2:1.4), starting with the existential problem: we are all going to die. This factor and the next are resultant, so we cannot solve them directly. ↩
+With this the Buddha denies the promise of immortality in this or any other realm. ↩
-With this the Buddha denies the promise of immortality in this or any other realm. ↩
+“Continued existence” (or “life”) is an encompassing term, including both resultant and causal dimensions. ↩
-“Continued existence” (or “life”) is an encompassing term, including both resultant and causal dimensions. ↩
+“Grasping” and “craving” (together with “ignorance” in the full sequence) are the defilements that drive the process on. It is here that the practice of the path takes effect, uprooting them entirely. ↩
-“Grasping” and “craving” (together with “ignorance” in the full sequence) are the defilements that drive the process on. It is here that the practice of the path takes effect, uprooting them entirely. ↩
+The next three factors spell out the process of sense experience that unfolds automatically. Meditation slows it down so it can be seen clearly, but the process remains even for the perfected ones. ↩
-The next three factors spell out the process of sense experience that unfolds automatically. Meditation slows it down so it can be seen clearly, but the process remains even for the perfected ones. ↩
+Here we encounter the first unique feature of this sequence, as normally the six sense fields appear as the condition for contact. The reason for this special presentation becomes clear later on. ↩
-Here we encounter the first unique feature of this sequence, as normally the six sense fields appear as the condition for contact. The reason for this special presentation becomes clear later on. ↩
+The mutual conditioning of consciousness with name and form is a further subtlety of this presentation. We have met this idea before in DN 14:2.18.43; it also occurs in SN 12.65 and SN 12.67. Again, implications of this are explored below. ↩
-The mutual conditioning of consciousness with name and form is a further subtlety of this presentation. We have met this idea before in DN 14:2.18.43; it also occurs in SN 12.65 and SN 12.67. Again, implications of this are explored below. ↩
+The sequence is recapped in forward order (anuloma, Ud 1.1:1.4). ↩
-The sequence is recapped in forward order (anuloma, Ud 1.1:1.4). ↩
+The Buddha now takes up each of the terms in more depth. ↩
-The Buddha now takes up each of the terms in more depth. ↩
+This emphatic phrasing drives home that “cessation” (nirodha) is not simply temporary suppression or non-arising, but permanent and complete absence. ↩
-This emphatic phrasing drives home that “cessation” (nirodha) is not simply temporary suppression or non-arising, but permanent and complete absence. ↩
+“Rebirth” (jāti) is defined as the birth of a new life, not as simple arising. ↩
-“Rebirth” (jāti) is defined as the birth of a new life, not as simple arising. ↩
+The various terms for “cause” are used as synonyms (hetu, nidāna, samudaya, paccaya). The purpose of using different terms is not to add nuances, but to reinforce the central meaning and guard against the corruption of meaning; if one word is lost or misunderstood, the meaning of the sentence as a whole is not changed. ↩
-The various terms for “cause” are used as synonyms (hetu, nidāna, samudaya, paccaya). The purpose of using different terms is not to add nuances, but to reinforce the central meaning and guard against the corruption of meaning; if one word is lost or misunderstood, the meaning of the sentence as a whole is not changed. ↩
+These realms relate to the kamma that projects consciousness into them. The realms of “luminous form” (rūpabhava) and the “formless” (arūpabhava) are generated by the form and formless attainments respectively. Any other kamma, good or bad, pertains to the sensual realm (kāmabhava). All rebirth takes place in one or other of these realms. ↩
-These realms relate to the kamma that projects consciousness into them. The realms of “luminous form” (rūpabhava) and the “formless” (arūpabhava) are generated by the form and formless attainments respectively. Any other kamma, good or bad, pertains to the sensual realm (kāmabhava). All rebirth takes place in one or other of these realms. ↩
+“Grasping” (upādāna) begins with the primal desire of the senses, but the three other graspings are rather intellectual and sophisticated. Only a grown human being with a developed linguistic ability is able to formulate a view to become attached to, and likewise with attachment to religious observances and vows, and to theories of a self. This is why the bulk of kamma is produced by adult humans, rather than by, say, animals or children, for whom these dimensions of grasping are nascent. ↩
-“Grasping” (upādāna) begins with the primal desire of the senses, but the three other graspings are rather intellectual and sophisticated. Only a grown human being with a developed linguistic ability is able to formulate a view to become attached to, and likewise with attachment to religious observances and vows, and to theories of a self. This is why the bulk of kamma is produced by adult humans, rather than by, say, animals or children, for whom these dimensions of grasping are nascent. ↩
+“Craving” (taṇhā) is a fundamental desire or urge. Unlike grasping, it is fully active in children and animals. Often it has a threefold definition, which we find below, but in dependent origination it is usually defined in terms of the six senses, which relates it to the items to come. ↩
-“Craving” (taṇhā) is a fundamental desire or urge. Unlike grasping, it is fully active in children and animals. Often it has a threefold definition, which we find below, but in dependent origination it is usually defined in terms of the six senses, which relates it to the items to come. ↩
+The usual threefold definition of feeling (pleasant, painful, neutral) is reframed in terms of the six senses. ↩
-The usual threefold definition of feeling (pleasant, painful, neutral) is reframed in terms of the six senses. ↩
+Here the Buddha introduces another, even more radical, departure from the typical sequence. Rather than continue back to contact and name and form, he branches out in an entirely new direction. These “nine things rooted in craving” are found independently at AN 9.23:1.2 and DN 34:2.2.31, but only here are they integrated with the standard dependent origination. ↩
-Here the Buddha introduces another, even more radical, departure from the typical sequence. Rather than continue back to contact and name and form, he branches out in an entirely new direction. These “nine things rooted in craving” are found independently at AN 9.23:1.2 and DN 34:2.2.31, but only here are they integrated with the standard dependent origination. ↩
+While the purpose of the main dependent origination is to disclose the web of conditions that generates the suffering of transmigration, here the Buddha looks at the arising of social conflict and disorder. ↩
-While the purpose of the main dependent origination is to disclose the web of conditions that generates the suffering of transmigration, here the Buddha looks at the arising of social conflict and disorder. ↩
+In DN 27 Aggaññasutta the Buddha narrates a legend showing how these things arise. The point is not that we should not safeguard (ārakkha) our possessions. It is, rather, that so long as we live in a world where safeguarding possessions is necessary, there will be conflict and violence. ↩
-In DN 27 Aggaññasutta the Buddha narrates a legend showing how these things arise. The point is not that we should not safeguard (ārakkha) our possessions. It is, rather, that so long as we live in a world where safeguarding possessions is necessary, there will be conflict and violence. ↩
+“Stinginess” is macchariya. ↩
-“Stinginess” is macchariya. ↩
+There are many words in Pali that approximate the English word “attachment”. Here it is ajjhosāna. ↩
-There are many words in Pali that approximate the English word “attachment”. Here it is ajjhosāna. ↩
+“Evaluation” is vinicchaya. We like to weigh up and consider the pros and cons of different objects of desire. ↩
-“Evaluation” is vinicchaya. We like to weigh up and consider the pros and cons of different objects of desire. ↩
+Those who have nothing are grateful for any small thing, and do not indulge in picking and choosing. ↩
-Those who have nothing are grateful for any small thing, and do not indulge in picking and choosing. ↩
+Our senses are tuned to hunt out and acquire pleasure. ↩
-Our senses are tuned to hunt out and acquire pleasure. ↩
+This is the normal definition of craving in the four noble truths, supplementing the previous definition in terms of the six senses. Both are included in this sutta to show that they do not contradict, but rather reveal different aspects of the same thing. It is not just sensual desire that drives acquisition. For example, religious people fight over sacred ground or holy objects to gain a place in heaven; or else those driven by nihilism go to any lengths for alcohol or drugs to erase existence. ↩
-This is the normal definition of craving in the four noble truths, supplementing the previous definition in terms of the six senses. Both are included in this sutta to show that they do not contradict, but rather reveal different aspects of the same thing. It is not just sensual desire that drives acquisition. For example, religious people fight over sacred ground or holy objects to gain a place in heaven; or else those driven by nihilism go to any lengths for alcohol or drugs to erase existence. ↩
+The threefold analysis of feeling leads to the process of acquisition, while the sixfold analysis of feeling leads to dependent origination. ↩
-The threefold analysis of feeling leads to the process of acquisition, while the sixfold analysis of feeling leads to dependent origination. ↩
+And now we rejoin the main sequence. ↩
-And now we rejoin the main sequence. ↩
+People mostly want to enjoy pleasant sensations, in this life and the next, but those sensations depend on a constant supply of the appropriate stimuli. ↩
-People mostly want to enjoy pleasant sensations, in this life and the next, but those sensations depend on a constant supply of the appropriate stimuli. ↩
+Nowhere else is this condition expressed in this way, and the sutta goes on to develop a unique analysis to explain it. ↩
-Nowhere else is this condition expressed in this way, and the sutta goes on to develop a unique analysis to explain it. ↩
+The “set of mental phenomena known as name” is nāmakāya. Its function depends not any underlying essence, but on the “features” by which it is “made known”; this is a phenomenological analysis. | “Labeling contact” is adhivacanasamphassa; it is the active process by which the mind makes sense of the world by attaching labels to experience. This passage reinforces the linguistic significance of nāma. ↩
-The “set of mental phenomena known as name” is nāmakāya. Its function depends not any underlying essence, but on the “features” by which it is “made known”; this is a phenomenological analysis. | “Labeling contact” is adhivacanasamphassa; it is the active process by which the mind makes sense of the world by attaching labels to experience. This passage reinforces the linguistic significance of nāma. ↩
+The “set of physical phenomena known as form” is rūpakāya. | “Impingement contact” is paṭighasamphassa. Here paṭigha refers to the “striking” of physical phenomena against each other, such as light “hitting” the eye. It most commonly appears in this sense in the formula that begins the formless attainments. ↩
-The “set of physical phenomena known as form” is rūpakāya. | “Impingement contact” is paṭighasamphassa. Here paṭigha refers to the “striking” of physical phenomena against each other, such as light “hitting” the eye. It most commonly appears in this sense in the formula that begins the formless attainments. ↩
+Labeling moves from the mind to the world; impingement moves from the world to the mind. Together they create a dynamic two-way process by which we learn about the world and how to make sense of it. ↩
-Labeling moves from the mind to the world; impingement moves from the world to the mind. Together they create a dynamic two-way process by which we learn about the world and how to make sense of it. ↩
+Contact is fundamentally a meeting, normally expressed as the coming together of the sense stimulus (light), the sense organ (eye), and sense consciousness. By skipping the direct mention of the six senses, the Buddha opens another perspective on this process: mental labeling meets sense impingement, each essential to the other, and together making contact possible. The analysis itself exemplifies this process, as it starts by looking at the process from each side, and moves towards integration, seeing them both together. ↩
-Contact is fundamentally a meeting, normally expressed as the coming together of the sense stimulus (light), the sense organ (eye), and sense consciousness. By skipping the direct mention of the six senses, the Buddha opens another perspective on this process: mental labeling meets sense impingement, each essential to the other, and together making contact possible. The analysis itself exemplifies this process, as it starts by looking at the process from each side, and moves towards integration, seeing them both together. ↩
+Consciousness in dependent origination is normally defined as the six kinds of sense consciousness (SN 12:6.3). The purpose of this is to emphasize that the process of rebirth and transmigration is an empirical process, which depends on the same ordinary consciousness we are experiencing now. Here, once again, by skipping the six senses, a new mode of analysis opens up, which emphasizes the organic growth of the individual. ↩
-Consciousness in dependent origination is normally defined as the six kinds of sense consciousness (SN 12:6.3). The purpose of this is to emphasize that the process of rebirth and transmigration is an empirical process, which depends on the same ordinary consciousness we are experiencing now. Here, once again, by skipping the six senses, a new mode of analysis opens up, which emphasizes the organic growth of the individual. ↩
+“Conceived” is okkamissatha, literally “descend” or “arrive”. | “Coagulate” assumes the PTS reading samucchissatha (Sanskrit sammurch). I believe this echoes the belief that the embryo is “coagulated” from the mix of blood and semen. | Linguistically, this passage through to DN 15:22.2 is marked with the extremely rare verbal ending -issatha, which is the middle form of the third person singular conditional. ↩
-“Conceived” is okkamissatha, literally “descend” or “arrive”. | “Coagulate” assumes the PTS reading samucchissatha (Sanskrit sammurch). I believe this echoes the belief that the embryo is “coagulated” from the mix of blood and semen. | Linguistically, this passage through to DN 15:22.2 is marked with the extremely rare verbal ending -issatha, which is the middle form of the third person singular conditional. ↩
+“Miscarried” is vokkamissatha. | “State of existence” is itthattā, which is most commonly found in the declaration of the arahant that they will no longer be reborn into “this state of existence”. | Here “born” is abhinibbatti, which is listed along with jāti, okkanti, and other terms as a synonym in the standard definition of rebirth (SN 12.2:4.2, MN 9:24–26.7, DN 22:18.4). ↩
-“Miscarried” is vokkamissatha. | “State of existence” is itthattā, which is most commonly found in the declaration of the arahant that they will no longer be reborn into “this state of existence”. | Here “born” is abhinibbatti, which is listed along with jāti, okkanti, and other terms as a synonym in the standard definition of rebirth (SN 12.2:4.2, MN 9:24–26.7, DN 22:18.4). ↩
+The connection between dependent origination and childhood development is further explored in MN 38:28.1. ↩
-The connection between dependent origination and childhood development is further explored in MN 38:28.1. ↩
+Now we turn to the mirror side of the pair of conditions. ↩
-Now we turn to the mirror side of the pair of conditions. ↩
+Just as name and form—the organic, sensual, and sense-making body—cannot grow without consciousness, so too consciousness must acquire a landing or grounding place to be “planted” in name and form. | Dukkhasamudayasambhavo (“the coming to be of the origin of suffering”) might be rendered “the coming to be and origin of suffering”. However, dukkhasamudaya occurs some hundreds of times in the sense “origin of suffering” so I take it in the same way here. This is supported by the PTS variant reading dukkhasamudayo sambhavo. ↩
-Just as name and form—the organic, sensual, and sense-making body—cannot grow without consciousness, so too consciousness must acquire a landing or grounding place to be “planted” in name and form. | Dukkhasamudayasambhavo (“the coming to be of the origin of suffering”) might be rendered “the coming to be and origin of suffering”. However, dukkhasamudaya occurs some hundreds of times in the sense “origin of suffering” so I take it in the same way here. This is supported by the PTS variant reading dukkhasamudayo sambhavo. ↩
+This passage continues to employ rare middle forms, this time -etha, the third person singular optative. ↩
-This passage continues to employ rare middle forms, this time -etha, the third person singular optative. ↩
+This passage explains why the sequence ends here rather than proceeding in the usual way to choices and ignorance. Any state of being ultimately depends on the codependency of name and form with consciousness. Within this key relationship is the extent not only of language, but also of wisdom, and the secret to the undoing of transmigration itself. One of the many profound implications of this is that there is no such thing as a state of pure consciousness independent of concepts. | Ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya should be read with such passages as SN 22.56:5.3: ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya (“For consummate ones, there is no cycle of rebirths to be found”). | The Mahāsaṅgīti reading aññamaññapaccayatā pavattati is spurious, since it inserts an Abhidhamma concept from the commentary. ↩
-This passage explains why the sequence ends here rather than proceeding in the usual way to choices and ignorance. Any state of being ultimately depends on the codependency of name and form with consciousness. Within this key relationship is the extent not only of language, but also of wisdom, and the secret to the undoing of transmigration itself. One of the many profound implications of this is that there is no such thing as a state of pure consciousness independent of concepts. | Ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya should be read with such passages as SN 22.56:5.3: ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya (“For consummate ones, there is no cycle of rebirths to be found”). | The Mahāsaṅgīti reading aññamaññapaccayatā pavattati is spurious, since it inserts an Abhidhamma concept from the commentary. ↩
+The text now turns to an analysis of theories of “self” (attā), which is comparable to some of the passages of DN 1. The Buddha began his discourse by stating that it is the failure to understand dependent origination that keeps beings trapped in transmigration. Dependent origination explains transmigration in a purely empirical way by inferring from the mental and physical phenomena we experience here and now. Self theorists, on the other hand, explain transmigration by introducing a new metaphysical principle, the “self” or “soul”, by which they assume that the individual has an eternal underlying essence. ↩
-The text now turns to an analysis of theories of “self” (attā), which is comparable to some of the passages of DN 1. The Buddha began his discourse by stating that it is the failure to understand dependent origination that keeps beings trapped in transmigration. Dependent origination explains transmigration in a purely empirical way by inferring from the mental and physical phenomena we experience here and now. Self theorists, on the other hand, explain transmigration by introducing a new metaphysical principle, the “self” or “soul”, by which they assume that the individual has an eternal underlying essence. ↩
+“Physical” is rūpī (“possessing form”), identifying the self with the first of the five aggregates. If something were really the core essence of a person, you would think it is readily knowable. But the Buddha shows that theorists describe the self in multiple different and incompatible ways. Each of these draws on some more-or-less arbitrary aspect of empirical reality, such as “form”, to describe an unknowable metaphysical entity that is in fact just pure supposition. ↩
-“Physical” is rūpī (“possessing form”), identifying the self with the first of the five aggregates. If something were really the core essence of a person, you would think it is readily knowable. But the Buddha shows that theorists describe the self in multiple different and incompatible ways. Each of these draws on some more-or-less arbitrary aspect of empirical reality, such as “form”, to describe an unknowable metaphysical entity that is in fact just pure supposition. ↩
+An example of a self that is “physical and limited” would be the body. ↩
-An example of a self that is “physical and limited” would be the body. ↩
+Such as the cosmos. ↩
-Such as the cosmos. ↩
+Perhaps this is the self of “limited perception” (DN 1:2.38.13). This would be where the mind is aware of something limited, and the self is identified with the mental dimension of that awareness. ↩
-Perhaps this is the self of “limited perception” (DN 1:2.38.13). This would be where the mind is aware of something limited, and the self is identified with the mental dimension of that awareness. ↩
+Such as the formless dimensions. ↩
-Such as the formless dimensions. ↩
+The three options (“it is”, “it will be so”, and “I will make it be so”) illustrate how the theorist resorts to ever more convoluted means to justify the lack of empirical support for their pet theory. | Bhāviṁ (“sure to become”) is the root bhū with the primary affix -ī, which connotes an inevitable future state. | Tattha (“in some other place”, literally “there”) is explained by the commentary as paraloke (“in the next world”). ↩
-The three options (“it is”, “it will be so”, and “I will make it be so”) illustrate how the theorist resorts to ever more convoluted means to justify the lack of empirical support for their pet theory. | Bhāviṁ (“sure to become”) is the root bhū with the primary affix -ī, which connotes an inevitable future state. | Tattha (“in some other place”, literally “there”) is explained by the commentary as paraloke (“in the next world”). ↩
+Their surface differences rest on the same underlying assumption, so if the assumption is disproved there is no need to refute each individual theory. | Iccālaṁ resolves to iti alaṁ. ↩
-Their surface differences rest on the same underlying assumption, so if the assumption is disproved there is no need to refute each individual theory. | Iccālaṁ resolves to iti alaṁ. ↩
+This is the Buddha, who does not theorize a metaphysical self. Implicit in this argument is Occam’s razor, “entities must not be multiplied beyond necessity”. Since the self theorists want to prove the existence of the “self”, it is up to them to supply the grounds to support their suppositions. Since they fail to do so, the rational position is that there is no self. The Buddha is not under a similar obligation to prove the non-existence of the “self”, since it is reasonable to assume that things do not exist until the evidence says otherwise. ↩
-This is the Buddha, who does not theorize a metaphysical self. Implicit in this argument is Occam’s razor, “entities must not be multiplied beyond necessity”. Since the self theorists want to prove the existence of the “self”, it is up to them to supply the grounds to support their suppositions. Since they fail to do so, the rational position is that there is no self. The Buddha is not under a similar obligation to prove the non-existence of the “self”, since it is reasonable to assume that things do not exist until the evidence says otherwise. ↩
+Having asserted a metaphysical “self”, the theorists go on to make certain observations and interpretations regarding it. ↩
-Having asserted a metaphysical “self”, the theorists go on to make certain observations and interpretations regarding it. ↩
+The Buddha moves from theories of the self as form to feeling, the second of the five aggregates. ↩
-The Buddha moves from theories of the self as form to feeling, the second of the five aggregates. ↩
+For example, identifying the self with the supposed eternal bliss of heaven. As with the description of self in physical terms, the theorist proceeds from a simple assertion of identity to more complicated hypotheses. ↩
-For example, identifying the self with the supposed eternal bliss of heaven. As with the description of self in physical terms, the theorist proceeds from a simple assertion of identity to more complicated hypotheses. ↩
+This is the inverse of the previous. The self is still defined in relation to feeling, but it is a negative relation. Such theories are commonly found in the Upaniṣads, where a prominent thread of analysis systematically rejects all the things that are not the self (neti), before finally arriving at what is the self (eg. Bṛhadāraṇyaka Upaniṣad 4.5.15). ↩
-This is the inverse of the previous. The self is still defined in relation to feeling, but it is a negative relation. Such theories are commonly found in the Upaniṣads, where a prominent thread of analysis systematically rejects all the things that are not the self (neti), before finally arriving at what is the self (eg. Bṛhadāraṇyaka Upaniṣad 4.5.15). ↩
+Here the theorist describes feeling as a function of the self: it is not what the self is, but what the self does. At MN 38:5.11 (= MN 2:8.8), Sāti describes the self as consciousness, “the speaker and feeler who experiences the results of good and bad deeds in all the different realms”. ↩
-Here the theorist describes feeling as a function of the self: it is not what the self is, but what the self does. At MN 38:5.11 (= MN 2:8.8), Sāti describes the self as consciousness, “the speaker and feeler who experiences the results of good and bad deeds in all the different realms”. ↩
+The Buddha goes on to develop specific arguments addressing each position. ↩
-The Buddha goes on to develop specific arguments addressing each position. ↩
+The Buddha points out the universal experience of feeling, thus establishing his argument on common ground. This same argument is found at MN 74:10.1. ↩
-The Buddha points out the universal experience of feeling, thus establishing his argument on common ground. This same argument is found at MN 74:10.1. ↩
+The idea that only one kind of feeling can be experienced at a time became an adage of Buddhist psychology, but it is not obvious to me that it is the case. Here and at MN 74 it is assumed to be a shared belief with non-Buddhists. ↩
-The idea that only one kind of feeling can be experienced at a time became an adage of Buddhist psychology, but it is not obvious to me that it is the case. Here and at MN 74 it is assumed to be a shared belief with non-Buddhists. ↩
+Feeling is part of the fundamental structure of consciousness. This argument comes through more clearly in Pali, for the word for “feeling” (vedanā) is derived from and still lies close to the sense of “knowing, experiencing”. Thus the question is, “If there was no mind, would there be the thought ‘I am this’?” The commentary explains that this refers to the bare material realm which is devoid of consciousness. The commentary appears to support the variant reading ahamasmī here. This makes sense in context, for “I am” is the first and most primordial assertion of a self, while “I am this” is a more sophisticated identification of the self in relation to the aggregates. ↩
-Feeling is part of the fundamental structure of consciousness. This argument comes through more clearly in Pali, for the word for “feeling” (vedanā) is derived from and still lies close to the sense of “knowing, experiencing”. Thus the question is, “If there was no mind, would there be the thought ‘I am this’?” The commentary explains that this refers to the bare material realm which is devoid of consciousness. The commentary appears to support the variant reading ahamasmī here. This makes sense in context, for “I am” is the first and most primordial assertion of a self, while “I am this” is a more sophisticated identification of the self in relation to the aggregates. ↩
+The theorist avoids identifying feeling as the self, but they must identify something as the self (as for example, Sāti said the self was viññāṇa). Feeling, however, is deeply wound into the structure of consciousness, so if feeling were to be utterly absent, no other mental phenomena could continue, and there would therefore be no possibility of forming a theory of self. ↩
-The theorist avoids identifying feeling as the self, but they must identify something as the self (as for example, Sāti said the self was viññāṇa). Feeling, however, is deeply wound into the structure of consciousness, so if feeling were to be utterly absent, no other mental phenomena could continue, and there would therefore be no possibility of forming a theory of self. ↩
+Letting go is not just a conceptual matter, it has immediate emotional consequences. Paritassati conveys the twin senses of desire and agitation, for which “anxiety” seems the best fit. ↩
-Letting go is not just a conceptual matter, it has immediate emotional consequences. Paritassati conveys the twin senses of desire and agitation, for which “anxiety” seems the best fit. ↩
+This recalls the similar statement at DN 15:22.6. Whereas there it was a statement about name and form with consciousness, here it is a description of the arahant who has fully realized it. Unlike the theorists whose views do not withstand empirical scrutiny, the arahant’s liberation is based on a direct understanding of reality. ↩
-This recalls the similar statement at DN 15:22.6. Whereas there it was a statement about name and form with consciousness, here it is a description of the arahant who has fully realized it. Unlike the theorists whose views do not withstand empirical scrutiny, the arahant’s liberation is based on a direct understanding of reality. ↩
+The Buddha returns once more to the question of rebirth, describing various states of rebirth in terms of consciousness. The seven planes are also mentioned at DN 33:2.3.28, DN 34:1.8.11, and AN 7.44:1.1. ↩
-The Buddha returns once more to the question of rebirth, describing various states of rebirth in terms of consciousness. The seven planes are also mentioned at DN 33:2.3.28, DN 34:1.8.11, and AN 7.44:1.1. ↩
+“Plane of consciousness” is viññāṇaṭṭhiti, which could also be rendered “station”. ↩
-“Plane of consciousness” is viññāṇaṭṭhiti, which could also be rendered “station”. ↩
+In the first of these dimensions there is no consciousness at all, and in the second there is no consciousness in the normal sense, which is why they cannot be called “planes of consciousness”. ↩
-In the first of these dimensions there is no consciousness at all, and in the second there is no consciousness in the normal sense, which is why they cannot be called “planes of consciousness”. ↩
+Abhinandituṁ, to “take pleasure in”, to “relish”, or to “delight in” appears in the standard formula for the second noble truth, where craving “takes pleasure in various realms” (tatratatrābhinandinī). ↩
-Abhinandituṁ, to “take pleasure in”, to “relish”, or to “delight in” appears in the standard formula for the second noble truth, where craving “takes pleasure in various realms” (tatratatrābhinandinī). ↩
+One “freed by wisdom” has wisdom as the dominant faculty. ↩
-One “freed by wisdom” has wisdom as the dominant faculty. ↩
+The eight liberations (vimokkhā) are an alternative way of describing the meditative experiences of jhāna. Elsewhere they are listed at DN 16:3.33.1, DN 33:3.1.168, DN 34:2.1.191, AN:8.66, MN 77:22.1, and referred to at AN 4.189:1.8 and Thag 20.1:33.1. At AN 8.120 and MN 137:27.1 they are listed but not called the eight liberations. ↩
-The eight liberations (vimokkhā) are an alternative way of describing the meditative experiences of jhāna. Elsewhere they are listed at DN 16:3.33.1, DN 33:3.1.168, DN 34:2.1.191, AN:8.66, MN 77:22.1, and referred to at AN 4.189:1.8 and Thag 20.1:33.1. At AN 8.120 and MN 137:27.1 they are listed but not called the eight liberations. ↩
+This refers to someone who sees a meditative vision based on the perception of their own body, such as through mindfulness of breathing or one’s own body parts. The first three liberations all cover the four jhānas. ↩
-This refers to someone who sees a meditative vision based on the perception of their own body, such as through mindfulness of breathing or one’s own body parts. The first three liberations all cover the four jhānas. ↩
+This is a meditator who grounds their practice on some external focus, such as a light, the sight of a corpse, or an external element such as earth. ↩
-This is a meditator who grounds their practice on some external focus, such as a light, the sight of a corpse, or an external element such as earth. ↩
+This is a practice based on wholly pure and exalted meditation, such as the meditation on love, or the sight of a pure brilliant color like the sky. ↩
-This is a practice based on wholly pure and exalted meditation, such as the meditation on love, or the sight of a pure brilliant color like the sky. ↩
+The “cessation of perception and feeling” (saññāvedayitanirodha) is a culminating meditation state of supreme subtlety that leads directly to awakening. The state itself, like all meditation states, is temporary, but afterwards the defilements are gone forever. This liberating insight is the consequence of the balanced development of all eight factors of the path. ↩
-The “cessation of perception and feeling” (saññāvedayitanirodha) is a culminating meditation state of supreme subtlety that leads directly to awakening. The state itself, like all meditation states, is temporary, but afterwards the defilements are gone forever. This liberating insight is the consequence of the balanced development of all eight factors of the path. ↩
+This passage emphasizes that this person is fully adept and has mastered all the states of meditation. The Buddha claimed such mastery (AN 9.41:16.1), and retained the ability even on his deathbed (DN 16:6.8.1). ↩
-This passage emphasizes that this person is fully adept and has mastered all the states of meditation. The Buddha claimed such mastery (AN 9.41:16.1), and retained the ability even on his deathbed (DN 16:6.8.1). ↩
+Here we see the terms “one who is freed” used in two ways. All arahants have “freedom of heart” (by means of samādhi) and “freedom by wisdom” (the realization of the Dhamma). At the same time, one who emphasizes samādhi is said to have “freedom of heart” in contrast with one who emphasizes wisdom, who has “freedom by wisdom”. One who has consummate mastery of both samādhi and wisdom is said to be “freed both ways”. ↩
-Here we see the terms “one who is freed” used in two ways. All arahants have “freedom of heart” (by means of samādhi) and “freedom by wisdom” (the realization of the Dhamma). At the same time, one who emphasizes samādhi is said to have “freedom of heart” in contrast with one who emphasizes wisdom, who has “freedom by wisdom”. One who has consummate mastery of both samādhi and wisdom is said to be “freed both ways”. ↩
+The longest of all early discourses, this dramatic and moving narrative tells the story of the Buddha’s slow journey towards his final passing. ↩
-The longest of all early discourses, this dramatic and moving narrative tells the story of the Buddha’s slow journey towards his final passing. ↩
+After the events of DN 2, Ajātasattu retained and consolidated his power. Magadha ultimately conquered the Vajji Federation and continued to expand until almost all of India was under its sway. ↩
-After the events of DN 2, Ajātasattu retained and consolidated his power. Magadha ultimately conquered the Vajji Federation and continued to expand until almost all of India was under its sway. ↩
+According to the commentary, Ajātasattu’s anger was rooted in a dispute on trade routes. Control of shipping on the Ganges was essential for establishing international trade. There was a port on the Ganges extending over a league, split half and half between Magadha and Vajji. Valuable products were sourced from a mountain and brought down for trade, but the Vajjis kept absconding with the whole lot. The place is not identified, but Munger, a strategic port east of Patna, fits the description. The nearby hills have been mined since paleolithic times. It is also likely, as maintained in Jain tradition, that the Vajjis disputed Ajātasattu’s accession after committing regicide. ↩
-According to the commentary, Ajātasattu’s anger was rooted in a dispute on trade routes. Control of shipping on the Ganges was essential for establishing international trade. There was a port on the Ganges extending over a league, split half and half between Magadha and Vajji. Valuable products were sourced from a mountain and brought down for trade, but the Vajjis kept absconding with the whole lot. The place is not identified, but Munger, a strategic port east of Patna, fits the description. The nearby hills have been mined since paleolithic times. It is also likely, as maintained in Jain tradition, that the Vajjis disputed Ajātasattu’s accession after committing regicide. ↩
+Vassakāra appears in the suttas as a devoted follower of the Buddha. ↩
-Vassakāra appears in the suttas as a devoted follower of the Buddha. ↩
+The Vajji Federation harks back to an early settlement founded by the legendary Nābhānediṣṭha in the Vedic period. It built its wealth on its extensive fertile plains and the trading possibilities opened up by the Gandak and Ganges rivers. ↩
-The Vajji Federation harks back to an early settlement founded by the legendary Nābhānediṣṭha in the Vedic period. It built its wealth on its extensive fertile plains and the trading possibilities opened up by the Gandak and Ganges rivers. ↩
+While it may seem strange to consult the Buddha on such a violent plan, Ajātasattu knows from his experience in DN 2 that the Buddha will not hesitate to tell him the truth, even if it is bad news. It seems he is trying to avoid the downfall of tyrants who are surrounded only with yes men. ↩
-While it may seem strange to consult the Buddha on such a violent plan, Ajātasattu knows from his experience in DN 2 that the Buddha will not hesitate to tell him the truth, even if it is bad news. It seems he is trying to avoid the downfall of tyrants who are surrounded only with yes men. ↩
+Reading yojapetvā (“had them harnessed”), which is found in the Mahāsaṅgīti in similar passages, and in this passage in the PTS edition. ↩
-Reading yojapetvā (“had them harnessed”), which is found in the Mahāsaṅgīti in similar passages, and in this passage in the PTS edition. ↩
+Ānanda cares for the Buddha in his old age. Shortly after these events, Ānanda was entrusted with reciting the suttas at the First Council. This discourse would have been composed by him in the years following his Master’s death. More than a simple interlocutor, Ānanda shapes the story as its second lead, a relatable character with an empathetic point of view. He imbues the discourse with his emotional struggles as he deals with the Buddha’s passing and helps ensure the future survival of the Dhamma, while still developing his own meditation practice. ↩
-Ānanda cares for the Buddha in his old age. Shortly after these events, Ānanda was entrusted with reciting the suttas at the First Council. This discourse would have been composed by him in the years following his Master’s death. More than a simple interlocutor, Ānanda shapes the story as its second lead, a relatable character with an empathetic point of view. He imbues the discourse with his emotional struggles as he deals with the Buddha’s passing and helps ensure the future survival of the Dhamma, while still developing his own meditation practice. ↩
+As for example at AN 8.12:1.2. ↩
-As for example at AN 8.12:1.2. ↩
+Harmony is especially important as the Vajji Federation was comprised of several different clans, among them the Licchavis of Vesālī, the Ñātikas just south of Vesālī, the Uggas of Hatthigāma (Elephant Village), and the Bhogas of Bhoganagara. Some sources say the Vajjis proper were another tribe within the alliance. The Videhans of Mithilā are also sometimes included, but several sources indicate that they remained an independent, if reduced, kingdom until they were conquered by Magadha some years later. The Mallas of Pāvā and Kusinārā formed a closely allied independent republic (MN 35:12.8). ↩
-Harmony is especially important as the Vajji Federation was comprised of several different clans, among them the Licchavis of Vesālī, the Ñātikas just south of Vesālī, the Uggas of Hatthigāma (Elephant Village), and the Bhogas of Bhoganagara. Some sources say the Vajjis proper were another tribe within the alliance. The Videhans of Mithilā are also sometimes included, but several sources indicate that they remained an independent, if reduced, kingdom until they were conquered by Magadha some years later. The Mallas of Pāvā and Kusinārā formed a closely allied independent republic (MN 35:12.8). ↩
+The “ancient Vajjian traditions” (porāṇe vajjidhamme) would have been established with the founding of the Vajji Federation some centuries earlier, which ensured that the members of the federation would have a voice in the Licchavi-dominated union. Compare with the “ancient traditions of the brahmins” (porāṇā brāhmaṇadhammā at AN 5.191 and Snp 2.7), the falling away from which is said to be the cause of Brahmanical decline. Similarly, the Buddha elsewhere scolds the Vajjis for their indulgence (AN 5.143), suggesting that the decline may have already set in. ↩
-The “ancient Vajjian traditions” (porāṇe vajjidhamme) would have been established with the founding of the Vajji Federation some centuries earlier, which ensured that the members of the federation would have a voice in the Licchavi-dominated union. Compare with the “ancient traditions of the brahmins” (porāṇā brāhmaṇadhammā at AN 5.191 and Snp 2.7), the falling away from which is said to be the cause of Brahmanical decline. Similarly, the Buddha elsewhere scolds the Vajjis for their indulgence (AN 5.143), suggesting that the decline may have already set in. ↩
+This advocates for legal protection for women from sexual violence. ↩
-This advocates for legal protection for women from sexual violence. ↩
+The Buddha will stay at several of these shrines later in this discourse. They were sacred groves, maintained by the people in reverence for the powerful spirits of nature. | “Spirit-offerings” is bali. | The commentary explains “inner or outer” as inside or outside the town. ↩
-The Buddha will stay at several of these shrines later in this discourse. They were sacred groves, maintained by the people in reverence for the powerful spirits of nature. | “Spirit-offerings” is bali. | The commentary explains “inner or outer” as inside or outside the town. ↩
+It is an old Indian belief that the presence of holy persons provides a kind of umbrella effect that protects the realm. ↩
-It is an old Indian belief that the presence of holy persons provides a kind of umbrella effect that protects the realm. ↩
+This event is recorded at AN 7.21, where the Buddha addresses the Licchavis. That chapter of the Aṅguttara mostly consists of the teachings found here presented as separate suttas. | The Sārandada shrine was short walk from Vesālī (AN 5.143). ↩
-This event is recorded at AN 7.21, where the Buddha addresses the Licchavis. That chapter of the Aṅguttara mostly consists of the teachings found here presented as separate suttas. | The Sārandada shrine was short walk from Vesālī (AN 5.143). ↩
+There is a certain tension here: the Buddha taught these principles to the Vajjis, one of which is that the Vajjis should not adopt new decrees. It seems that a “decree” (paññatta) is more like constitutional law, whereas a “principle” (dhamma) is more like a behavioral guideline. ↩
-There is a certain tension here: the Buddha taught these principles to the Vajjis, one of which is that the Vajjis should not adopt new decrees. It seems that a “decree” (paññatta) is more like constitutional law, whereas a “principle” (dhamma) is more like a behavioral guideline. ↩
+Upalāpana is used a number of times in the Vinaya, where it always has the sense of giving someone something to get them to do what you want. It has the same sense at SN 3.25:4.13, where an enemy king may be bribed with gold from the royal treasury. ↩
-Upalāpana is used a number of times in the Vinaya, where it always has the sense of giving someone something to get them to do what you want. It has the same sense at SN 3.25:4.13, where an enemy king may be bribed with gold from the royal treasury. ↩
+There were several monasteries and hermitages around Rājagaha (Kd 2:11.1.1). ↩
-There were several monasteries and hermitages around Rājagaha (Kd 2:11.1.1). ↩
+Also at AN 7.23. ↩
-Also at AN 7.23. ↩
+This especially refers to the fortnightly uposatha. Despite the dangers faced in the rugged hills around Rājagaha (Kd1:12.1.1), the Buddha insisted that all monks of the locality attended the uposatha (Kd 2:5.3.1). ↩
-This especially refers to the fortnightly uposatha. Despite the dangers faced in the rugged hills around Rājagaha (Kd1:12.1.1), the Buddha insisted that all monks of the locality attended the uposatha (Kd 2:5.3.1). ↩
+The Buddha encouraged the mendicants to recite the Dhamma in harmony (MN 103:3.2), to resolve issues in harmony (MN 104:14.3), and on the uposatha to recite and train in the pātimokkha in harmony (As 7:4.11). ↩
-The Buddha encouraged the mendicants to recite the Dhamma in harmony (MN 103:3.2), to resolve issues in harmony (MN 104:14.3), and on the uposatha to recite and train in the pātimokkha in harmony (As 7:4.11). ↩
+Picking up from the similar injunction to the Vajjis, this kicks off a long narrative arc that binds together the Buddha’s invitation to abolish the minor rules (DN 16:6.3.1) with the bad monk Subhadda’s seizing on the Buddha’s death as an excuse to give up the rules, which was the direct motivation for the First Council (DN 16:6.20.3 = Kd 21:1.1.24), at the end of which the Sangha agreed not to abolish any rules (Kd 21:1.9.20), a decision that was affirmed a century later at the Second Council Kd 22). ↩
-Picking up from the similar injunction to the Vajjis, this kicks off a long narrative arc that binds together the Buddha’s invitation to abolish the minor rules (DN 16:6.3.1) with the bad monk Subhadda’s seizing on the Buddha’s death as an excuse to give up the rules, which was the direct motivation for the First Council (DN 16:6.20.3 = Kd 21:1.1.24), at the end of which the Sangha agreed not to abolish any rules (Kd 21:1.9.20), a decision that was affirmed a century later at the Second Council Kd 22). ↩
+The nature of seniority in the Saṅgha is often misunderstood. There is no “hierarchy” (literally “rule of priests”) in the sense of power-based relationships: no monastic has the authority to command another monk or nun. Seniority is owed respect, not obedience. ↩
-The nature of seniority in the Saṅgha is often misunderstood. There is no “hierarchy” (literally “rule of priests”) in the sense of power-based relationships: no monastic has the authority to command another monk or nun. Seniority is owed respect, not obedience. ↩
+This stands in place of the injunction against sexual violence, both principles being concerned with the harmful effects of desire. ↩
-This stands in place of the injunction against sexual violence, both principles being concerned with the harmful effects of desire. ↩
+This stands in place of the injunction to maintain the shrines, where mendicants would frequently stay. ↩
-This stands in place of the injunction to maintain the shrines, where mendicants would frequently stay. ↩
+This stands in place of the injunction to look after arahants. ↩
-This stands in place of the injunction to look after arahants. ↩
+Also at AN 7.24. ↩
-Also at AN 7.24. ↩
+“Work” is kamma, which especially means “building work”. Of course it is essential to do work, but one should not get too caught up in it. The Buddha did not believe that working hard was ennobling in and of itself. ↩
-“Work” is kamma, which especially means “building work”. Of course it is essential to do work, but one should not get too caught up in it. The Buddha did not believe that working hard was ennobling in and of itself. ↩
+“Corrupt wishes” (pāpicchā) is defined as when a faithless person wishes to be known as faithful, or person otherwise lacking good qualities wishes to be known as having them (AN 10.23:6.2). ↩
-“Corrupt wishes” (pāpicchā) is defined as when a faithless person wishes to be known as faithful, or person otherwise lacking good qualities wishes to be known as having them (AN 10.23:6.2). ↩
+This item and the preceding two were the downfall of Devadatta (Iti 89). ↩
-This item and the preceding two were the downfall of Devadatta (Iti 89). ↩
+Also at AN 7.25. ↩
-Also at AN 7.25. ↩
+Also at AN 7.26. ↩
-Also at AN 7.26. ↩
+As at AN 7.27. These “perceptions” are all meditation practices which are described at AN 10.60. ↩
-As at AN 7.27. These “perceptions” are all meditation practices which are described at AN 10.60. ↩
+These six principles are found in several places, but they are not elsewhere called “principles that prevent decline”; for example at AN 6.11 they are called “warm-hearted qualities” (dhammā sāraṇīyā). At AN 6.22, however, a different six qualities are called “principles that prevent decline”: not relishing work, talk, sleep, and company, being easy to admonish, and having good friends. ↩
-These six principles are found in several places, but they are not elsewhere called “principles that prevent decline”; for example at AN 6.11 they are called “warm-hearted qualities” (dhammā sāraṇīyā). At AN 6.22, however, a different six qualities are called “principles that prevent decline”: not relishing work, talk, sleep, and company, being easy to admonish, and having good friends. ↩
+This is the right view of the noble eightfold path, in other words, the four noble truths. ↩
-This is the right view of the noble eightfold path, in other words, the four noble truths. ↩
+This epitome of the Dhamma is repeated eight times in this discourse, summarizing the teachings in the Gradual Training. It is not found in this exact form elsewhere. ↩
-This epitome of the Dhamma is repeated eight times in this discourse, summarizing the teachings in the Gradual Training. It is not found in this exact form elsewhere. ↩
+“Imbued” (paribhāvita) as a mother hen imbues her eggs with warmth by sitting on them (AN 7.71:2.2). See also SN 55.21:2.3. ↩
-“Imbued” (paribhāvita) as a mother hen imbues her eggs with warmth by sitting on them (AN 7.71:2.2). See also SN 55.21:2.3. ↩
+Some editions add diṭṭhāsava (“defilement of views”), but since that appears to be a late interpolation I follow the Mahāsaṅgīti in omitting it. ↩
-Some editions add diṭṭhāsava (“defilement of views”), but since that appears to be a late interpolation I follow the Mahāsaṅgīti in omitting it. ↩
+This is the same rest-house at which the Buddha sojourned on his way from Rājagaha to Nāḷandā in the Brahmajālasutta (DN 1). ↩
-This is the same rest-house at which the Buddha sojourned on his way from Rājagaha to Nāḷandā in the Brahmajālasutta (DN 1). ↩
+This was apparently the last time that the Buddha met Sāriputta. This encounter is recorded in an independent sutta at SN 47.12 and expanded into a long discourse at DN 28. The Saṁyutta follows this meeting with the record of Sāriputta’s passing at SN 47.13, and then the lament for the absence of both Sāriputta and Moggallāna at SN 47.14 . For some reason these events were omitted from the present discourse, even though they fit well thematically. ↩
-This was apparently the last time that the Buddha met Sāriputta. This encounter is recorded in an independent sutta at SN 47.12 and expanded into a long discourse at DN 28. The Saṁyutta follows this meeting with the record of Sāriputta’s passing at SN 47.13, and then the lament for the absence of both Sāriputta and Moggallāna at SN 47.14 . For some reason these events were omitted from the present discourse, even though they fit well thematically. ↩
+As at DN 14:1.37.4, inference (anvaya) is regarded as a valid form of knowledge. The Buddha himself is said to rely on inference using the same simile at AN 10.95:10.4. ↩
-As at DN 14:1.37.4, inference (anvaya) is regarded as a valid form of knowledge. The Buddha himself is said to rely on inference using the same simile at AN 10.95:10.4. ↩
+This is modern Patna. In this account we see how it was developed from the simple riverside village of Pāṭaligāma to the citadel of Pāṭaliputta. Ajātasattu ultimately moved the capital of Magadha from the defensively-postured Rājagaha surrounded by hills to this trading center on open waters. Under Ashoka it became one of the greatest cities of the ancient world. It was named after the pāṭalī tree (Stereospermum chelonoides), known as patala in Hindi. ↩
-This is modern Patna. In this account we see how it was developed from the simple riverside village of Pāṭaligāma to the citadel of Pāṭaliputta. Ajātasattu ultimately moved the capital of Magadha from the defensively-postured Rājagaha surrounded by hills to this trading center on open waters. Under Ashoka it became one of the greatest cities of the ancient world. It was named after the pāṭalī tree (Stereospermum chelonoides), known as patala in Hindi. ↩
+Also at AN 5.213, Ud 8.6:4.1, DN 33:2.1.36, and Kd 6:28.4.1. ↩
-Also at AN 5.213, Ud 8.6:4.1, DN 33:2.1.36, and Kd 6:28.4.1. ↩
+The Buddha begins with the things most obvious and pertinent to the audience. ↩
-The Buddha begins with the things most obvious and pertinent to the audience. ↩
+Bewildered by fear and regret. ↩
-Bewildered by fear and regret. ↩
+Suññāgāra normally means an “empty dwelling”, but here the commentary describes it as a curtained-off cubicle. ↩
-Suññāgāra normally means an “empty dwelling”, but here the commentary describes it as a curtained-off cubicle. ↩
+Vassakāra was no dawdler: he preceded the Buddha to Pāṭaligāma. | Nagara here means “citadel, fortress”, not “city”. It has the same sense as pura. The construction is defensive and may well have begun before Ajātasattu began thinking of invading. ↩
-Vassakāra was no dawdler: he preceded the Buddha to Pāṭaligāma. | Nagara here means “citadel, fortress”, not “city”. It has the same sense as pura. The construction is defensive and may well have begun before Ajātasattu began thinking of invading. ↩
+The relation between deities and building sites (vatthu) appears only in this passage in the early texts (repeated at Ud 8.6:15.2 and Kd 6:28.7.3). Divination and geomancy (vatthuvijjā) for building sites is said to be a wrong livelihood at DN 1:1.21.2. ↩
-The relation between deities and building sites (vatthu) appears only in this passage in the early texts (repeated at Ud 8.6:15.2 and Kd 6:28.7.3). Divination and geomancy (vatthuvijjā) for building sites is said to be a wrong livelihood at DN 1:1.21.2. ↩
+From this point, later texts always refer to Pāṭaliputta, but the reason for the change of name from Pāṭaligāma is not explained in the commentary. Putta is a suffix indicating the people of a certain clan or place, so pāṭaliputta means “a person from Pāṭalī (village)” or as we might say, “Pāṭalian”. As the city became well known and its identity as a village receded, it must have become known as the “city of the Pāṭaliputtas” and hence simply Pāṭaliputta. Compare the uses of ñātika below. | The commentary explains that puṭabhedanaṁ refers to the “opening of packages”, signifying that it was a center of trade. ↩
-From this point, later texts always refer to Pāṭaliputta, but the reason for the change of name from Pāṭaligāma is not explained in the commentary. Putta is a suffix indicating the people of a certain clan or place, so pāṭaliputta means “a person from Pāṭalī (village)” or as we might say, “Pāṭalian”. As the city became well known and its identity as a village receded, it must have become known as the “city of the Pāṭaliputtas” and hence simply Pāṭaliputta. Compare the uses of ñātika below. | The commentary explains that puṭabhedanaṁ refers to the “opening of packages”, signifying that it was a center of trade. ↩
+Excavations reveal that Pāṭaliputta was constructed of wood, so the danger of fire was real. It is situated on a low-lying flood plain of the Ganges, so flooding would also have been an obvious danger. As for dissension (mithubheda), Vassakāra had indicated that this was a means of bringing down the Vajjis, so it would seem that kamma was lying in wait for them. ↩
-Excavations reveal that Pāṭaliputta was constructed of wood, so the danger of fire was real. It is situated on a low-lying flood plain of the Ganges, so flooding would also have been an obvious danger. As for dissension (mithubheda), Vassakāra had indicated that this was a means of bringing down the Vajjis, so it would seem that kamma was lying in wait for them. ↩
+This is the anumodanā recited for the meal offering. Other examples are found at Snp 3.7:34.3 = MN 92:25.6, SN 55.26:20.1, Kd 8:15.14.4, and Kd 16:1.5.1. | It is worth noting that no early anomodanā uses the imperative verb form -tu signifying giving a blessing (eg. bhavatu sabbamaṅgalaṁ, “may all blessings be”). They strictly use the indicative -ti to teach cause and effect: if you do this, that happens. ↩
-This is the anumodanā recited for the meal offering. Other examples are found at Snp 3.7:34.3 = MN 92:25.6, SN 55.26:20.1, Kd 8:15.14.4, and Kd 16:1.5.1. | It is worth noting that no early anomodanā uses the imperative verb form -tu signifying giving a blessing (eg. bhavatu sabbamaṅgalaṁ, “may all blessings be”). They strictly use the indicative -ti to teach cause and effect: if you do this, that happens. ↩
+Buddhism promotes good neighborliness with all beings, seen and unseen. Making an offering to the local spirits helps create a positive and healthy sense of place. ↩
-Buddhism promotes good neighborliness with all beings, seen and unseen. Making an offering to the local spirits helps create a positive and healthy sense of place. ↩
+At AN 4.67:8.3 a similar sentiment is expressed for animals. ↩
-At AN 4.67:8.3 a similar sentiment is expressed for animals. ↩
+The “ford” (tittha) is symbolic; those who forge a path to salvation are called titthakara, such as the six leading ascetics of DN 2. Today there is a 5.7 km bridge at this crossing, which is appropriately called the Mahatma Gandhi Setu. ↩
-The “ford” (tittha) is symbolic; those who forge a path to salvation are called titthakara, such as the six leading ascetics of DN 2. Today there is a 5.7 km bridge at this crossing, which is appropriately called the Mahatma Gandhi Setu. ↩
+“Dinghy” translates uḷumpa. ↩
-“Dinghy” translates uḷumpa. ↩
+In this stock phrase, we sometimes find paccuṭṭhāsi (“landed”) and sometimes pāturahosi (“reappeared”). ↩
-In this stock phrase, we sometimes find paccuṭṭhāsi (“landed”) and sometimes pāturahosi (“reappeared”). ↩
+Aṇṇavaṁ cannot mean “sea” here, since it is to be crossed with a bridge. ↩
-Aṇṇavaṁ cannot mean “sea” here, since it is to be crossed with a bridge. ↩
+Koṭigāma lay a short distance from the Ganges. The Buddha’s stay here must therefore have followed the events of SN 47.14 at Ukkacelā on the Vajjian bank of the Ganges, where he laments the passing of Sāriputta and Moggallāna. He would have heard of Sāriputta’s passing before then, while on the road from Nāḷandā to Pāṭaligāma, even though that is implausibly said to have happened at Sāvatthī (SN 47.13). ↩
-Koṭigāma lay a short distance from the Ganges. The Buddha’s stay here must therefore have followed the events of SN 47.14 at Ukkacelā on the Vajjian bank of the Ganges, where he laments the passing of Sāriputta and Moggallāna. He would have heard of Sāriputta’s passing before then, while on the road from Nāḷandā to Pāṭaligāma, even though that is implausibly said to have happened at Sāvatthī (SN 47.13). ↩
+Also at SN 56.21. ↩
-Also at SN 56.21. ↩
+Ñātika (also spelled nātika, or nādika; Sanskrit jñātṛka; Prākrit nāyika) was the clan to which the Jain leader Mahāvīra (called Nāṭaputta, i.e. Ñātiputta) belonged. Here it is unusually spelled in plural, which means “the land of the Ñātika clan”. ↩
-Ñātika (also spelled nātika, or nādika; Sanskrit jñātṛka; Prākrit nāyika) was the clan to which the Jain leader Mahāvīra (called Nāṭaputta, i.e. Ñātiputta) belonged. Here it is unusually spelled in plural, which means “the land of the Ñātika clan”. ↩
+Here Ñātika is in singular and appears to be the name of a town. Thus Ñātika is first of all a name of a clan, then the land they live in, then their chief town. | Over a millennium previously, the Indus Valley Civilization had built cities of fired brick with standardized size and construction methods, but in the Buddha’s day most buildings were wood. This is the only brick building mentioned in the suttas; brick construction is also discussed in the Vinaya. ↩
-Here Ñātika is in singular and appears to be the name of a town. Thus Ñātika is first of all a name of a clan, then the land they live in, then their chief town. | Over a millennium previously, the Indus Valley Civilization had built cities of fired brick with standardized size and construction methods, but in the Buddha’s day most buildings were wood. This is the only brick building mentioned in the suttas; brick construction is also discussed in the Vinaya. ↩
+It is unprecedented to discuss the spiritual destinies of an entire town like this. Normally this question is only asked when specific individuals known to the Buddha have passed away. Likely the passage was created in the wake of the passing of Mahāvīra to show that even his own people were enthusiastic Buddhists. This portion of the text is also found at SN 55.8. ↩
-It is unprecedented to discuss the spiritual destinies of an entire town like this. Normally this question is only asked when specific individuals known to the Buddha have passed away. Likely the passage was created in the wake of the passing of Mahāvīra to show that even his own people were enthusiastic Buddhists. This portion of the text is also found at SN 55.8. ↩
+SN 55.9 inserts another series on a monk, nun, layman, and laywoman all called Asoka. ↩
-SN 55.9 inserts another series on a monk, nun, layman, and laywoman all called Asoka. ↩
+This portion of the text is at SN 55.10. I spell names consistently with there. ↩
-This portion of the text is at SN 55.10. I spell names consistently with there. ↩
+The suttas consistently depict lay folk as attaining the third stage of awakening, non-return, but not the highest stage of arahantship, except in rare cases on the deathbed. The tradition extended this by saying that if a lay person becomes an arahant, they must ordain or die that day, but this is not supported in the early texts. The point is not whether you receive an ordination, but whether you let go of attachments. ↩
-The suttas consistently depict lay folk as attaining the third stage of awakening, non-return, but not the highest stage of arahantship, except in rare cases on the deathbed. The tradition extended this by saying that if a lay person becomes an arahant, they must ordain or die that day, but this is not supported in the early texts. The point is not whether you receive an ordination, but whether you let go of attachments. ↩
+The commentary to the Saṁyutta attributes the large number of deaths to a recent plague (ahivātaroga, “viper’s breath disease”). This deadly contagion was known to kill off entire families (Kd 1:50.1.1). According to the commentaries, the same disease once afflicted Vesālī, prompting the teaching of the Ratanasutta (Snp 2.1, Kp 6). ↩
-The commentary to the Saṁyutta attributes the large number of deaths to a recent plague (ahivātaroga, “viper’s breath disease”). This deadly contagion was known to kill off entire families (Kd 1:50.1.1). According to the commentaries, the same disease once afflicted Vesālī, prompting the teaching of the Ratanasutta (Snp 2.1, Kp 6). ↩
+Anacchariyaṁ (“hardly surprising”), literally “no wonder”. ↩
-Anacchariyaṁ (“hardly surprising”), literally “no wonder”. ↩
+Mirrors are for doing makeup (DN 1:1.16.2) or admiring oneself (MN 77:33.18), which a mendicant should not do (Kd 15:2.4.1). In the Dhamma a mirror is for self-reflection (MN 61:8.2), while the mind is purified like polishing a mirror (AN 3.70:13.4). ↩
-Mirrors are for doing makeup (DN 1:1.16.2) or admiring oneself (MN 77:33.18), which a mendicant should not do (Kd 15:2.4.1). In the Dhamma a mirror is for self-reflection (MN 61:8.2), while the mind is purified like polishing a mirror (AN 3.70:13.4). ↩
+The four principles that follow are elsewhere identified as four factors of stream-entry (AN 9.27). At SN 12.41, understanding of dependent origination is included. ↩
-The four principles that follow are elsewhere identified as four factors of stream-entry (AN 9.27). At SN 12.41, understanding of dependent origination is included. ↩
+“Experiential” is avecca, literally “having undergone”. “Experiential confidence” is the faith of a stream-enterer, who has seen for themselves. ↩
-“Experiential” is avecca, literally “having undergone”. “Experiential confidence” is the faith of a stream-enterer, who has seen for themselves. ↩
+They have experiential confidence in the Buddha as a teacher because they have followed his path and realized the results that he speaks of. ↩
-They have experiential confidence in the Buddha as a teacher because they have followed his path and realized the results that he speaks of. ↩
+A stream-enterer has direct experience of the four noble truths, so they have confirmed that the teaching is indeed realizable in this very life. ↩
-A stream-enterer has direct experience of the four noble truths, so they have confirmed that the teaching is indeed realizable in this very life. ↩
+The suttas distinguish between two senses of Saṅgha. The “mendicant Saṅgha” (bhikkhusaṅgha) is the conventional community of monks and nuns. The “Saṅgha of disciples” (sāvakasaṅgha) is classified as fourfold according to the stages of awakening: stream-entry, once-return, non-return, and perfection. Each of these stages is further subdivided into those of the path who are practicing for realization and those of the fruit who have realized. These are referred to as “noble disciples”, four of the path and four of the fruit, making eight individuals in total. ↩
-The suttas distinguish between two senses of Saṅgha. The “mendicant Saṅgha” (bhikkhusaṅgha) is the conventional community of monks and nuns. The “Saṅgha of disciples” (sāvakasaṅgha) is classified as fourfold according to the stages of awakening: stream-entry, once-return, non-return, and perfection. Each of these stages is further subdivided into those of the path who are practicing for realization and those of the fruit who have realized. These are referred to as “noble disciples”, four of the path and four of the fruit, making eight individuals in total. ↩
+This entails keeping the five precepts at a minimum. ↩
-This entails keeping the five precepts at a minimum. ↩
+Ambapālī means “protector of mangoes”. Here the text just says she had a “grove”, but it is identified as a mango grove below (DN 16:2.14.1). ↩
-Ambapālī means “protector of mangoes”. Here the text just says she had a “grove”, but it is identified as a mango grove below (DN 16:2.14.1). ↩
+In some versions, the Buddha is said to have taught the monks mindfulness in anticipation of the arrival of the beautiful courtesan. ↩
-In some versions, the Buddha is said to have taught the monks mindfulness in anticipation of the arrival of the beautiful courtesan. ↩
+In the Gradual Training the mendicant “establishes mindfulness” to begin meditation. Here this practice is expanded, and in DN 22 it is expanded even further. ↩
-In the Gradual Training the mendicant “establishes mindfulness” to begin meditation. Here this practice is expanded, and in DN 22 it is expanded even further. ↩
+The locative idiom kāye kāyānupassī indicates that the meditator focuses on a particular aspect of body contemplation, such as observing the breath, awareness of the body parts, or reflection on the four elements. | “Rid of desire and aversion for the world” refers to clearing the mind through the previous practice of sense restraint. ↩
-The locative idiom kāye kāyānupassī indicates that the meditator focuses on a particular aspect of body contemplation, such as observing the breath, awareness of the body parts, or reflection on the four elements. | “Rid of desire and aversion for the world” refers to clearing the mind through the previous practice of sense restraint. ↩
+Dhammā here refers to the “principles” of cause and effect and the four noble truths which are understood by reflecting on the psychology of meditation itself. In this context dhammā does not mean “mental objects” or “phenomena” or “mental qualities”. ↩
-Dhammā here refers to the “principles” of cause and effect and the four noble truths which are understood by reflecting on the psychology of meditation itself. In this context dhammā does not mean “mental objects” or “phenomena” or “mental qualities”. ↩
+A gaṇikā was a trained entertainer and escort whose company commanded a high fee (Kd 8:1.1.7). It was a respected position, as we see the city guild of Rājagaha, with King Bimbisāra’s blessing, appoint the young woman Sālavatī in a similar position (Kd 8:1.2.13). ↩
-A gaṇikā was a trained entertainer and escort whose company commanded a high fee (Kd 8:1.1.7). It was a respected position, as we see the city guild of Rājagaha, with King Bimbisāra’s blessing, appoint the young woman Sālavatī in a similar position (Kd 8:1.2.13). ↩
+The text spends more time on the Vajjis’ appearance than on Ambapālī’s. At Thig 15.1:12.1 the nun Isidāsī recalls how she used to do the makeup for her husband every day, like his own personal beautician. ↩
-The text spends more time on the Vajjis’ appearance than on Ambapālī’s. At Thig 15.1:12.1 the nun Isidāsī recalls how she used to do the makeup for her husband every day, like his own personal beautician. ↩
+There are various reading for paṭivaṭṭesi. The commentary glosses with pahari (“struck, collided”). ↩
-There are various reading for paṭivaṭṭesi. The commentary glosses with pahari (“struck, collided”). ↩
+The derogatory indeclinable vocative je is otherwise used of the “naughty maid” Kāḷī at MN 21:9.13. “Wench” is a term meant to insult on the basis of servitude or promiscuity, so it seems appropriate. The Licchavis are not distinguishing themselves here; given their youth, wealth, licentiousness, and evident familiarity with Ambapālī, it seems safe to conclude that they had been her clients. ↩
-The derogatory indeclinable vocative je is otherwise used of the “naughty maid” Kāḷī at MN 21:9.13. “Wench” is a term meant to insult on the basis of servitude or promiscuity, so it seems appropriate. The Licchavis are not distinguishing themselves here; given their youth, wealth, licentiousness, and evident familiarity with Ambapālī, it seems safe to conclude that they had been her clients. ↩
+Dassatha is second future plural of dadāti. The Vinaya parallel at Kd 6:30.4.5 uses optative forms instead. | “With provinces” is sāhāraṁ (literally “with food”, commentary: sajanapadaṁ) refers to the holdings around the city that supplied food and other necessities. ↩
-Dassatha is second future plural of dadāti. The Vinaya parallel at Kd 6:30.4.5 uses optative forms instead. | “With provinces” is sāhāraṁ (literally “with food”, commentary: sajanapadaṁ) refers to the holdings around the city that supplied food and other necessities. ↩
+Despite the context, ambakā has no etymological relation to amba (“mango”) but is a term for “woman, mother”, used here as a play on words. ↩
-Despite the context, ambakā has no etymological relation to amba (“mango”) but is a term for “woman, mother”, used here as a play on words. ↩
+This demonstrates that a woman of Ambapālī’s profession could own land and control significant resources. ↩
-This demonstrates that a woman of Ambapālī’s profession could own land and control significant resources. ↩
+An ārāma is a tended and pleasant ground, a “park”. Here it has previously been referred to as “grove” (vana) and “mango grove”. Usually in the suttas, however, it is a name for a place where monastics live. In English, monastics don’t live in parks, they live in monasteries. So once a place has been dedicated for the Saṅgha, I translate ārāma as “monastery”. ↩
-An ārāma is a tended and pleasant ground, a “park”. Here it has previously been referred to as “grove” (vana) and “mango grove”. Usually in the suttas, however, it is a name for a place where monastics live. In English, monastics don’t live in parks, they live in monasteries. So once a place has been dedicated for the Saṅgha, I translate ārāma as “monastery”. ↩
+Pali texts waver between beluva (“wood apple”) and veḷuva (from veḷuvant, “full of bamboo”). ↩
-Pali texts waver between beluva (“wood apple”) and veḷuva (from veḷuvant, “full of bamboo”). ↩
+The Buddha was travelling with a large retinue, which could become burdensome on a small village if they were to stay the three months of the rains residence. The texts note several monasteries and places to stay around Vesālī. ↩
-The Buddha was travelling with a large retinue, which could become burdensome on a small village if they were to stay the three months of the rains residence. The texts note several monasteries and places to stay around Vesālī. ↩
+Here upaṭṭhāka refers to the lay devotees. | Apaloketi (“take leave”) also has a literal sense of “glance back”; both senses are found in the sutta (see DN 16:4.1.2). ↩
-Here upaṭṭhāka refers to the lay devotees. | Apaloketi (“take leave”) also has a literal sense of “glance back”; both senses are found in the sutta (see DN 16:4.1.2). ↩
+“Life force” is jīvitasaṅkhāra whereas below we find āyusaṅkhāra (DN 16:3.10.1). They are evidently synonyms; Ps 1.6:4.3 refers to the three jīvitasaṅkhāras from MN 43:24.2, but there the text has āyusaṅkhāra. Saṅkhāra could be interpreted here either as “volition” (“will to live”) or as “life force” (i.e. the vital energy that sustains life). Elsewhere, however, āyusaṅkhāra clearly means “life force” (SN 20.6:3.2, MN 43:23.1). ↩
-“Life force” is jīvitasaṅkhāra whereas below we find āyusaṅkhāra (DN 16:3.10.1). They are evidently synonyms; Ps 1.6:4.3 refers to the three jīvitasaṅkhāras from MN 43:24.2, but there the text has āyusaṅkhāra. Saṅkhāra could be interpreted here either as “volition” (“will to live”) or as “life force” (i.e. the vital energy that sustains life). Elsewhere, however, āyusaṅkhāra clearly means “life force” (SN 20.6:3.2, MN 43:23.1). ↩
+This is the first indication of Ānanda’s fragile emotional state in the days to come. | Read diṭṭhā (= Sanskrit diṣṭyā), “fantastic, how fortunate”, per DN 26:21.9 and Ja 81:1.4. ↩
-This is the first indication of Ānanda’s fragile emotional state in the days to come. | Read diṭṭhā (= Sanskrit diṣṭyā), “fantastic, how fortunate”, per DN 26:21.9 and Ja 81:1.4. ↩
+Previously the Buddha had spoken of “taking leave” of the Saṅgha, but here something more specific is meant. Udāharati is typically used when a previously-mentioned matter (often unpleasant) is “brought up”, as at the monastic procedures for confession or invitation to admonish (Kd 4:16.2.5, Kd 19:2.1.9). Ānanda is implying that there is some unfinished disciplinary business that needs attention. Despite the Buddha’s response, he did in fact go on to make a number of statements and rulings. ↩
-Previously the Buddha had spoken of “taking leave” of the Saṅgha, but here something more specific is meant. Udāharati is typically used when a previously-mentioned matter (often unpleasant) is “brought up”, as at the monastic procedures for confession or invitation to admonish (Kd 4:16.2.5, Kd 19:2.1.9). Ānanda is implying that there is some unfinished disciplinary business that needs attention. Despite the Buddha’s response, he did in fact go on to make a number of statements and rulings. ↩
+For forty-five years he had been teaching and supporting the community. ↩
-For forty-five years he had been teaching and supporting the community. ↩
+A principle not followed by some contemporary Buddhist schools that harbor “secret teachings”. ↩
-A principle not followed by some contemporary Buddhist schools that harbor “secret teachings”. ↩
+“Closed fist of a teacher” is ācariyamuṭṭhi. ↩
-“Closed fist of a teacher” is ācariyamuṭṭhi. ↩
+Pariharissāmi needs careful parsing with regards to tenses. The general meaning is to “carry about” or “maintain, nurture”. The Buddha elsewhere had no qualms in saying that he “leads” the Saṅgha (DN 26:25.6: pariharāmi), and if not him, Sāriputta and Moggallāna “should lead” (MN 67:13.7: parihareyyaṁ). Devadatta ensured his downfall when he determined that he “shall lead” the Saṅgha (AN 5.100:2.3, Kd 17:2.1.23: pariharissāmi), a wording that the Buddha echoes here. Thus the future tense indicates not a simple indication that he will to lead it, but the determination to lead it in the future. By this point, the Buddha’s mind is already set on letting go. The Buddha is not saying that no-one should lead the Saṅgha, but that whoever leads it should address the issues. ↩
-Pariharissāmi needs careful parsing with regards to tenses. The general meaning is to “carry about” or “maintain, nurture”. The Buddha elsewhere had no qualms in saying that he “leads” the Saṅgha (DN 26:25.6: pariharāmi), and if not him, Sāriputta and Moggallāna “should lead” (MN 67:13.7: parihareyyaṁ). Devadatta ensured his downfall when he determined that he “shall lead” the Saṅgha (AN 5.100:2.3, Kd 17:2.1.23: pariharissāmi), a wording that the Buddha echoes here. Thus the future tense indicates not a simple indication that he will to lead it, but the determination to lead it in the future. By this point, the Buddha’s mind is already set on letting go. The Buddha is not saying that no-one should lead the Saṅgha, but that whoever leads it should address the issues. ↩
+The reading and derivation of veṭhamissakena are unclear. As a from of violence we find veṭhamissena at Thag 2.12:1.1, notably also in instrumental. Veṭha means “twist, strap, turban”. Missa means “mixed” or “plaited” (Pli Tv Bu Vb Ss 2:2.1.21. Thus it probably refers to a kind of strong twisted material used to tie or bind, i.e. rope. ↩
-The reading and derivation of veṭhamissakena are unclear. As a from of violence we find veṭhamissena at Thag 2.12:1.1, notably also in instrumental. Veṭha means “twist, strap, turban”. Missa means “mixed” or “plaited” (Pli Tv Bu Vb Ss 2:2.1.21. Thus it probably refers to a kind of strong twisted material used to tie or bind, i.e. rope. ↩
+Compare Rig Veda 8.48.5: “As leather binds a chariot, soma knits my joints together.” The language is not particularly close, but it is possible the Buddha was alluding to this image, with meditation replacing soma. ↩
-Compare Rig Veda 8.48.5: “As leather binds a chariot, soma knits my joints together.” The language is not particularly close, but it is possible the Buddha was alluding to this image, with meditation replacing soma. ↩
+The suttas say little about this meditation state. Its defining characteristic is that consciousness does not “follow after signs” (nimittānusāri viññāṇaṁ, eg. AN 6.13:5.3). This is explained in MN 138:10.2 as not being distracted or affected by the features of sense impressions. The mental unification (ekattaṁ) based on this practice is listed after the form (and formless) jhānas, so it is very advanced. It is nonetheless a conditioned state (MN 121:11.4), so it is possible that a mendicant might fall from it and disrobe (AN 6.60:8.10). However it may also be used to describe the meditation of an arahant (SN 41.7:6.12). It seems that the Buddha relied on his mastery of this practice to focus attention away from the pain in his body. ↩
-The suttas say little about this meditation state. Its defining characteristic is that consciousness does not “follow after signs” (nimittānusāri viññāṇaṁ, eg. AN 6.13:5.3). This is explained in MN 138:10.2 as not being distracted or affected by the features of sense impressions. The mental unification (ekattaṁ) based on this practice is listed after the form (and formless) jhānas, so it is very advanced. It is nonetheless a conditioned state (MN 121:11.4), so it is possible that a mendicant might fall from it and disrobe (AN 6.60:8.10). However it may also be used to describe the meditation of an arahant (SN 41.7:6.12). It seems that the Buddha relied on his mastery of this practice to focus attention away from the pain in his body. ↩
+This central theme of the Buddha’s teaching—that each of us is responsible for our own salvation—becomes even more important as the Buddha’s days grow short. ↩
-This central theme of the Buddha’s teaching—that each of us is responsible for our own salvation—becomes even more important as the Buddha’s days grow short. ↩
+Read tama(t)agge with tama as superlative, literally “at the peak of the best”. ↩
-Read tama(t)agge with tama as superlative, literally “at the peak of the best”. ↩
+This detail is often mentioned in texts of the Sarvāstivāda school, but rarely in Pali. ↩
-This detail is often mentioned in texts of the Sarvāstivāda school, but rarely in Pali. ↩
+Normally kappa as a period of time means “eon”, but the late canonical texts Kathāvatthu (Kv 11.5) and Milindapañha (Mil 5.1.10) argue that it means the “lifespan”, an interpretation followed by the commentaries. Support for this comes from DN 26:28.3, which says that “long life” for a mendicant is the four bases of psychic power which enable you to remain for the kappa. Here it is surely talking about a full lifespan. Underlying this is the idea that in different epochs the “proper lifespan” varies; in the Buddha’s day it was one hundred years (DN 14:1.7.7). We can resolve the problem if we read kappa here, not as a period of time, but as “proper, fitting”, i.e. the “proper” lifespan of a hundred years. ↩
-Normally kappa as a period of time means “eon”, but the late canonical texts Kathāvatthu (Kv 11.5) and Milindapañha (Mil 5.1.10) argue that it means the “lifespan”, an interpretation followed by the commentaries. Support for this comes from DN 26:28.3, which says that “long life” for a mendicant is the four bases of psychic power which enable you to remain for the kappa. Here it is surely talking about a full lifespan. Underlying this is the idea that in different epochs the “proper lifespan” varies; in the Buddha’s day it was one hundred years (DN 14:1.7.7). We can resolve the problem if we read kappa here, not as a period of time, but as “proper, fitting”, i.e. the “proper” lifespan of a hundred years. ↩
+Here Ānanda’s mind is “as if” possessed (yathā), but in the Vinaya yathā is missing: he is possessed (Kd 21:1.10.17). Remember, Ānanda is telling this story about himself. ↩
-Here Ānanda’s mind is “as if” possessed (yathā), but in the Vinaya yathā is missing: he is possessed (Kd 21:1.10.17). Remember, Ānanda is telling this story about himself. ↩
+Māra is the Buddhist deity of death, sex, and delusion; his aim is to trap beings in transmigration. He appears in many guises, both real and metaphorical, throughout the canon, but this sequence is his only direct appearance in the Dīghanikāya. Here he feigns compassion, urging the Buddha to find his final peace; but he has an ulterior motive, for with the Buddha’s passing Māra’s job will be much easier. ↩
-Māra is the Buddhist deity of death, sex, and delusion; his aim is to trap beings in transmigration. He appears in many guises, both real and metaphorical, throughout the canon, but this sequence is his only direct appearance in the Dīghanikāya. Here he feigns compassion, urging the Buddha to find his final peace; but he has an ulterior motive, for with the Buddha’s passing Māra’s job will be much easier. ↩
+Parinibbāna means “extinguishment, quenching” as of a flame. Here it appears as both noun (“extinguishment”) and verb (“become extinguished”). It is not a particularly difficult term to translate. Linguistically it has nothing to do with “attachment”, so renderings such as “unbinding” are untenable. It should be translated rather than just keeping “Nibbāna”, not least because English resists verbifying adopted words, resulting in such constructions as “enter Nibbāna”, which reifies it in a way that the Pali does not. ↩
-Parinibbāna means “extinguishment, quenching” as of a flame. Here it appears as both noun (“extinguishment”) and verb (“become extinguished”). It is not a particularly difficult term to translate. Linguistically it has nothing to do with “attachment”, so renderings such as “unbinding” are untenable. It should be translated rather than just keeping “Nibbāna”, not least because English resists verbifying adopted words, resulting in such constructions as “enter Nibbāna”, which reifies it in a way that the Pali does not. ↩
+Māra is citing the Buddha’s words for his own purpose. The Pali tradition does not say when this encounter took place, but the Sanskrit Sarvāstivāda Catuṣparisatsūtra places it shortly after the Buddha’s awakening. ↩
-Māra is citing the Buddha’s words for his own purpose. The Pali tradition does not say when this encounter took place, but the Sanskrit Sarvāstivāda Catuṣparisatsūtra places it shortly after the Buddha’s awakening. ↩
+This passage makes it clear that it was the Buddha’s intention from the beginning to establish an order of nuns (bhikkhunī). ↩
-This passage makes it clear that it was the Buddha’s intention from the beginning to establish an order of nuns (bhikkhunī). ↩
+This passage is the narrative inverse of the occasion when Brahmā begged the Buddha to teach (SN 6.1:5.5, etc.). Throughout, the sutta artfully preserves a degree of narrative ambiguity. Here it almost appears as if the Buddha assents to passing away because of Māra’s request, although his intent was clear earlier. Māra’s reasoning, moreover, is based on the Buddha’s own words. ↩
-This passage is the narrative inverse of the occasion when Brahmā begged the Buddha to teach (SN 6.1:5.5, etc.). Throughout, the sutta artfully preserves a degree of narrative ambiguity. Here it almost appears as if the Buddha assents to passing away because of Māra’s request, although his intent was clear earlier. Māra’s reasoning, moreover, is based on the Buddha’s own words. ↩
+It seems that at this point, the Buddha is still spending the rains in Beluva village, from he would sometimes go to nearby Vesālī for alms, or to a local shrine for meditation. He left Vesālī only after holding a meeting for all the Saṅgha, which probably signified the completion of the rains (DN 16:4.1.2). If this reasoning is correct—and the text is not explicit—then he made this statement during the rains retreat. If, however, this reasoning is incorrect and we are already after the rains, it could not have been long after. Thus it is probably September/October, meaning that the final extinguishment was to take place in December/January. ↩
-It seems that at this point, the Buddha is still spending the rains in Beluva village, from he would sometimes go to nearby Vesālī for alms, or to a local shrine for meditation. He left Vesālī only after holding a meeting for all the Saṅgha, which probably signified the completion of the rains (DN 16:4.1.2). If this reasoning is correct—and the text is not explicit—then he made this statement during the rains retreat. If, however, this reasoning is incorrect and we are already after the rains, it could not have been long after. Thus it is probably September/October, meaning that the final extinguishment was to take place in December/January. ↩
+The Cāpāla shrine is unknown outside of this context. The Udāna commentary says that it was named after the yakkha who formerly lived there. Now, cāpalla means “fickleness, propensity to tremble” and is from the same root as earth-“quake” (bhumicāla; capala = pacala via metathesis). It is no great leap to cāpāla. If this is correct, it suggests that the shrine was dedicated to an earth spirit who commanded earthquakes; a fitting setting for the events to follow. ↩
-The Cāpāla shrine is unknown outside of this context. The Udāna commentary says that it was named after the yakkha who formerly lived there. Now, cāpalla means “fickleness, propensity to tremble” and is from the same root as earth-“quake” (bhumicāla; capala = pacala via metathesis). It is no great leap to cāpāla. If this is correct, it suggests that the shrine was dedicated to an earth spirit who commanded earthquakes; a fitting setting for the events to follow. ↩
+Northern India lies in the shadow of the seismically active Alpide Belt, so the occurrence of earthquakes is realistic even if the causes are not scientific. ↩
-Northern India lies in the shadow of the seismically active Alpide Belt, so the occurrence of earthquakes is realistic even if the causes are not scientific. ↩
+For this difficult verse, I generally follow Bhikkhu Bodhi’s long discussion in Connected Discourses of the Buddha, note 255 on the Mahāvagga. | Sambhava means “production, creation”, and here I think it refers to the prolonging of life which the Buddha had just rejected. ↩
-For this difficult verse, I generally follow Bhikkhu Bodhi’s long discussion in Connected Discourses of the Buddha, note 255 on the Mahāvagga. | Sambhava means “production, creation”, and here I think it refers to the prolonging of life which the Buddha had just rejected. ↩
+Bhavasaṅkhāra (“life force”) here is equivalent to āyusaṅkhāra and jīvitasaṅkhāra. ↩
-Bhavasaṅkhāra (“life force”) here is equivalent to āyusaṅkhāra and jīvitasaṅkhāra. ↩
+Attasambhava (“self-creation”) refers back to sambhava in the first line. ↩
-Attasambhava (“self-creation”) refers back to sambhava in the first line. ↩
+So far as it goes, this is a naturalistic explanation. The “water element” has the quality of softening, while the “air element” is traditionally understood as “movement”. Thus in modern terms this means, “When underground forces disturb a region of instability.” ↩
-So far as it goes, this is a naturalistic explanation. The “water element” has the quality of softening, while the “air element” is traditionally understood as “movement”. Thus in modern terms this means, “When underground forces disturb a region of instability.” ↩
+The might of ascetics was legendary in ancient India (eg. MN 56:14.2). The meditation described here might be compared with the “dimensions of mastery” below (DN 16:3.25.1). ↩
-The might of ascetics was legendary in ancient India (eg. MN 56:14.2). The meditation described here might be compared with the “dimensions of mastery” below (DN 16:3.25.1). ↩
+At DN 14:1.17.7 and MN 123:7.6 it is, rather, the entire galaxy that trembles, perhaps indicating that the enhanced miracle is a later development. ↩
-At DN 14:1.17.7 and MN 123:7.6 it is, rather, the entire galaxy that trembles, perhaps indicating that the enhanced miracle is a later development. ↩
+There are many accounts of the Buddha’s awakening in the suttas, but none, so far as I know, that mention an earthquake. ↩
-There are many accounts of the Buddha’s awakening in the suttas, but none, so far as I know, that mention an earthquake. ↩
+See SN 56.11:13.2. ↩
-See SN 56.11:13.2. ↩
+This refers to the Buddha’s death. The Pali here uses both nibbāna and parinibbāna. Sometimes it is said that nibbāna is the attainment of arahantship, while parinibbāna is the death of an arahant, but this distinction is not consistently applied in the suttas. | Regarding nibbānadhātuyā (“the element of extinguishment”), in Pali the case is ambiguous. It is sometimes translated “by means of” or “through”, which assumes the instrumental; but the Sanskrit is nirvāṇadhātau, which must be locative. ↩
-This refers to the Buddha’s death. The Pali here uses both nibbāna and parinibbāna. Sometimes it is said that nibbāna is the attainment of arahantship, while parinibbāna is the death of an arahant, but this distinction is not consistently applied in the suttas. | Regarding nibbānadhātuyā (“the element of extinguishment”), in Pali the case is ambiguous. It is sometimes translated “by means of” or “through”, which assumes the instrumental; but the Sanskrit is nirvāṇadhātau, which must be locative. ↩
+As at AN 8.69. The following series of “eight things” seems arbitrarily inserted here and breaks the flow of the narrative. They are absent from the Sanskrit Sarvāstivāda text edited by Waldschmidt, which goes directly to the conversation where Ānanda realizes that the Buddha is going to die. ↩
-As at AN 8.69. The following series of “eight things” seems arbitrarily inserted here and breaks the flow of the narrative. They are absent from the Sanskrit Sarvāstivāda text edited by Waldschmidt, which goes directly to the conversation where Ānanda realizes that the Buddha is going to die. ↩
+These “assemblies” were formal deliberative meetings, not just gatherings. Thus “householders” here does not mean “lay folk” in apposition to “ascetics”; rather it means “home owners”. Some of these assemblies are depicted or alluded to in the Dīghanikāya. At DN 6:1.3, brahmins assemble in Vesālī; while at DN 3:1.13.3, Ambaṭṭha speaks of an assembly of Sakyans, who were aristocrats. At DN 18:12.1, we get a glimpse of the proceedings at a meeting of the gods of the Thirty-Three. ↩
-These “assemblies” were formal deliberative meetings, not just gatherings. Thus “householders” here does not mean “lay folk” in apposition to “ascetics”; rather it means “home owners”. Some of these assemblies are depicted or alluded to in the Dīghanikāya. At DN 6:1.3, brahmins assemble in Vesālī; while at DN 3:1.13.3, Ambaṭṭha speaks of an assembly of Sakyans, who were aristocrats. At DN 18:12.1, we get a glimpse of the proceedings at a meeting of the gods of the Thirty-Three. ↩
+There do not appear to be any records of this happening in the early texts, although that is perhaps to be expected. It does feel out of character for the Buddha, as normally he is very up front. The commentary says that this ruse was adopted so the Buddha could plant subtle seeds (vāsanā) for the future. ↩
-There do not appear to be any records of this happening in the early texts, although that is perhaps to be expected. It does feel out of character for the Buddha, as normally he is very up front. The commentary says that this ruse was adopted so the Buddha could plant subtle seeds (vāsanā) for the future. ↩
+These are another way of describing the different experiences of jhāna. Also at AN 8.65, AN 10.29:6.1, DN 33:3.1.142, DN 34:2.1.160, and MN 77:23.1. ↩
-These are another way of describing the different experiences of jhāna. Also at AN 8.65, AN 10.29:6.1, DN 33:3.1.142, DN 34:2.1.160, and MN 77:23.1. ↩
+“Perceiving form (rūpa) internally” refers to someone developing meditation based on an aspect of their own body, such as the breath or the parts of the body. The “forms” (rūpā) seen externally are the lights or other meditation phenomena that today are usually called nimitta. An “ugly” form is the mental image that arises in such contemplations as the parts of the body. A “beautiful” image arises from practices such as mindfulness of breathing. ↩
-“Perceiving form (rūpa) internally” refers to someone developing meditation based on an aspect of their own body, such as the breath or the parts of the body. The “forms” (rūpā) seen externally are the lights or other meditation phenomena that today are usually called nimitta. An “ugly” form is the mental image that arises in such contemplations as the parts of the body. A “beautiful” image arises from practices such as mindfulness of breathing. ↩
+“Not perceiving form internally” refers to meditations such as the external elements, or the decaying of another’s body. ↩
-“Not perceiving form internally” refers to meditations such as the external elements, or the decaying of another’s body. ↩
+This is the meditation where one contemplates an external color, either a prepared disk or a natural phenomena such as the sky or a flower, which eventually gives rise to a “counterpart” image. Today such meditations are called kasiṇa following the Visuddhimagga, but in the early texts kasiṇa means “totality” and refers rather to the state of samādhi that results. ↩
-This is the meditation where one contemplates an external color, either a prepared disk or a natural phenomena such as the sky or a flower, which eventually gives rise to a “counterpart” image. Today such meditations are called kasiṇa following the Visuddhimagga, but in the early texts kasiṇa means “totality” and refers rather to the state of samādhi that results. ↩
+Already encountered at DN 15:35.1. ↩
-Already encountered at DN 15:35.1. ↩
+Note that this is the idiom that Ānanda uses when directly quoting the Buddha. ↩
-Note that this is the idiom that Ānanda uses when directly quoting the Buddha. ↩
+“Misdeed” is dukkaṭaṁ. This term is familiar as the most minor class of offences in the Vinaya. Here we see an informal use of the term as something that has been wrongly done, rather than a legal violation. It is used in a similar way by Mākassapa at the First Council, who accuses Ānanda of several misdeeds. As a legal term, dukkaṭa is late; the category of offences is not found in the Vinayas of the Mahāsaṅghika group of schools, which use vinayatikkrama for a similar idea. ↩
-“Misdeed” is dukkaṭaṁ. This term is familiar as the most minor class of offences in the Vinaya. Here we see an informal use of the term as something that has been wrongly done, rather than a legal violation. It is used in a similar way by Mākassapa at the First Council, who accuses Ānanda of several misdeeds. As a legal term, dukkaṭa is late; the category of offences is not found in the Vinayas of the Mahāsaṅghika group of schools, which use vinayatikkrama for a similar idea. ↩
+The Buddha goes on to list multiple places where he hinted to Ānanda, but the only record of such a conversation is at the Cāpāla Shrine. ↩
-The Buddha goes on to list multiple places where he hinted to Ānanda, but the only record of such a conversation is at the Cāpāla Shrine. ↩
+The following group of places are all near Rājagaha, and collectively illustrate the variety of dwellings and environs enjoyed by the mendicants practicing there. | The Gotama banyan tree shrine is mentioned only here. Gotama is a common name, and this shrine does not appear to have any connection with the Buddha. ↩
-The following group of places are all near Rājagaha, and collectively illustrate the variety of dwellings and environs enjoyed by the mendicants practicing there. | The Gotama banyan tree shrine is mentioned only here. Gotama is a common name, and this shrine does not appear to have any connection with the Buddha. ↩
+A cliff from which bandits were tossed as a means of execution. ↩
-A cliff from which bandits were tossed as a means of execution. ↩
+The Pali tradition says the First Council was held near the entrance to this cave (Dīpavaṁsa 4.19, Mahāvaṁsa 3.19, Samantapāsādikā Paṭhamamahāsaṅgītikathā). The Vinayas all agree that it was at Rājagaha, but traditions vary as to the exact location. ↩
-The Pali tradition says the First Council was held near the entrance to this cave (Dīpavaṁsa 4.19, Mahāvaṁsa 3.19, Samantapāsādikā Paṭhamamahāsaṅgītikathā). The Vinayas all agree that it was at Rājagaha, but traditions vary as to the exact location. ↩
+A large open area where Jains did their penances (MN 14:15.2) and the Buddha taught occasionally (SN 8.10), but it is most famous as the place the monks Godhika (SN 4.23) and Vakkali took their lives (SN 22.87). ↩
-A large open area where Jains did their penances (MN 14:15.2) and the Buddha taught occasionally (SN 8.10), but it is most famous as the place the monks Godhika (SN 4.23) and Vakkali took their lives (SN 22.87). ↩
+Mentioned several times in the suttas as a pleasant place to meditate, it is notable as the site of the conversion of the Buddha’s chief layman disciple Anāthapiṇḍika (SN 10.8). But the most famous event there was when the Buddha moderated the monk Soṇa’s excessive striving (AN 6.55). ↩
-Mentioned several times in the suttas as a pleasant place to meditate, it is notable as the site of the conversion of the Buddha’s chief layman disciple Anāthapiṇḍika (SN 10.8). But the most famous event there was when the Buddha moderated the monk Soṇa’s excessive striving (AN 6.55). ↩
+The hot springs near Rājagaha were a popular place for monks to bathe, so much so that they prompted a rule ensuring that the monks did not monopolize the springs (Bu Pc 57). They are still in use and just as popular as ever. ↩
-The hot springs near Rājagaha were a popular place for monks to bathe, so much so that they prompted a rule ensuring that the monks did not monopolize the springs (Bu Pc 57). They are still in use and just as popular as ever. ↩
+A personal gift of King Bimbisāra, this was the first permanent monastery offered to the Buddha and his Saṅgha (Kd 1:22.17.3). ↩
-A personal gift of King Bimbisāra, this was the first permanent monastery offered to the Buddha and his Saṅgha (Kd 1:22.17.3). ↩
+Mahākappina stayed here (Kd 2:5.3.1), and the Buddha rested there when his foot was first injured, apparently by Devadatta, before Jīvaka offered his mango grove (SN 1.38, SN 4.13). ↩
-Mahākappina stayed here (Kd 2:5.3.1), and the Buddha rested there when his foot was first injured, apparently by Devadatta, before Jīvaka offered his mango grove (SN 1.38, SN 4.13). ↩
+The following group of places are all in the Vajjian country near Vesālī. Whereas the varied sites around Rājagaha reflect the rugged terrain there, at Vesālī all the sites are tree-shrines, as the surrounding land is flat. DN 24:1.11.5 indicates where they lay relative to Vesālī; the Udena shrine was to the east, and the next three to the south, west, and north respectively. | Udena is an epithet of the “arising” sun (Rig Veda 1.48.7), although here it may have the sense “prosperity”. ↩
-The following group of places are all in the Vajjian country near Vesālī. Whereas the varied sites around Rājagaha reflect the rugged terrain there, at Vesālī all the sites are tree-shrines, as the surrounding land is flat. DN 24:1.11.5 indicates where they lay relative to Vesālī; the Udena shrine was to the east, and the next three to the south, west, and north respectively. | Udena is an epithet of the “arising” sun (Rig Veda 1.48.7), although here it may have the sense “prosperity”. ↩
+Named after the local yakkha, to whom offerings would have been made. It could get cold enough to snow, prompting the Buddha to lay down a rule permitting three robes (Kd 8:13.2.1). A short but galaxy-shaking discourse was once taught there (AN 3.125:0.3). ↩
-Named after the local yakkha, to whom offerings would have been made. It could get cold enough to snow, prompting the Buddha to lay down a rule permitting three robes (Kd 8:13.2.1). A short but galaxy-shaking discourse was once taught there (AN 3.125:0.3). ↩
+The Pali has amba (“mango”) and ambaka (“maiden”) as variants. The commentary supports the latter, saying it was named for seven legendary princesses of Varanasi in the time of Buddha Kassapa, all of whom went on to become great disciples of our Buddha. I made this translation on the small island of Qimei off the south coast of Taiwan, where there is a shrine to the “seven maidens” who gave the island its name. Stories of “seven maidens” are widespread in myth and folklore all over the world, including Aboriginal Dreamtime stories. The archetype descends from the constellation known in English as Pleiades and in Sanskrit as Kṛttikā. Since there are six main visible stars in the cluster today, the stories often tell of how the youngest of the seven sisters was lost. In the Buddhist telling this is Visākhā, the only sister not to become an arahant in this life. ↩
-The Pali has amba (“mango”) and ambaka (“maiden”) as variants. The commentary supports the latter, saying it was named for seven legendary princesses of Varanasi in the time of Buddha Kassapa, all of whom went on to become great disciples of our Buddha. I made this translation on the small island of Qimei off the south coast of Taiwan, where there is a shrine to the “seven maidens” who gave the island its name. Stories of “seven maidens” are widespread in myth and folklore all over the world, including Aboriginal Dreamtime stories. The archetype descends from the constellation known in English as Pleiades and in Sanskrit as Kṛttikā. Since there are six main visible stars in the cluster today, the stories often tell of how the youngest of the seven sisters was lost. In the Buddhist telling this is Visākhā, the only sister not to become an arahant in this life. ↩
+This was, obviously, a fertility shrine. ↩
-This was, obviously, a fertility shrine. ↩
+Previously mentioned as the place where the seven principles of non-decline were taught to the Licchavis. The meaning of Sārandada is obscure and variants profligate, but it might be derived from the Munda word sara, “funeral pyre”. The commentary says it was taken over from an old shrine to a yakkha of that name. ↩
-Previously mentioned as the place where the seven principles of non-decline were taught to the Licchavis. The meaning of Sārandada is obscure and variants profligate, but it might be derived from the Munda word sara, “funeral pyre”. The commentary says it was taken over from an old shrine to a yakkha of that name. ↩
+“Take back” is paccāvamissati, which has several variants. It occurs in Ja 69 and Ja 509, where it is the opposite of vamati, to “expel, vomit”. ↩
-“Take back” is paccāvamissati, which has several variants. It occurs in Ja 69 and Ja 509, where it is the opposite of vamati, to “expel, vomit”. ↩
+This was the major Saṅgha residence near Vesālī. The Great Wood, according to the commentary, stretched as far as the Himalayas. Later tradition says that a town should have three woods: a “great wood” for wilderness (mahāvana); a “prosperity wood” for resources (sirivana); and an “ascetic wood” for spiritual practice (tapovana). ↩
-This was the major Saṅgha residence near Vesālī. The Great Wood, according to the commentary, stretched as far as the Himalayas. Later tradition says that a town should have three woods: a “great wood” for wilderness (mahāvana); a “prosperity wood” for resources (sirivana); and an “ascetic wood” for spiritual practice (tapovana). ↩
+Compare the earlier request to gather all the mendicants around Rājagaha (DN 16:1.6.2). ↩
-Compare the earlier request to gather all the mendicants around Rājagaha (DN 16:1.6.2). ↩
+Memorization was considered an essential basis for learning. In similar passages, we also find the injunction to “recite” the teachings, thus authorizing the recitation of the Buddha’s teachings after his death, which was later formalized in the Councils (saṅgīti). ↩
-Memorization was considered an essential basis for learning. In similar passages, we also find the injunction to “recite” the teachings, thus authorizing the recitation of the Buddha’s teachings after his death, which was later formalized in the Councils (saṅgīti). ↩
+These are the sets of practices later called the 37 bodhiyapakkhiyā dhammā, the “wings to awakening”. Here they are presented as an essential summary of the Buddha’s teachings. They form the backbone of the final book of the Saṁyuttanikāya, the Maggavagga (or Mahāvagga). It is likely that the Buddha was referring to the earliest recension of this text. ↩
-These are the sets of practices later called the 37 bodhiyapakkhiyā dhammā, the “wings to awakening”. Here they are presented as an essential summary of the Buddha’s teachings. They form the backbone of the final book of the Saṁyuttanikāya, the Maggavagga (or Mahāvagga). It is likely that the Buddha was referring to the earliest recension of this text. ↩
+This is perhaps the briefest summary possible of the Buddha’s teaching. The world as it is, and all the beings in it, are created and sustained through conditions. Since the conditions that sustain them are finite, the conditioned phenomena are also finite and must come to an end. Reflecting on this gives rise to gratitude for the life we have and the opportunities it grants us, and determination to live and practice dedicated to the realization of the unconditioned, Nibbana. ↩
-This is perhaps the briefest summary possible of the Buddha’s teaching. The world as it is, and all the beings in it, are created and sustained through conditions. Since the conditions that sustain them are finite, the conditioned phenomena are also finite and must come to an end. Reflecting on this gives rise to gratitude for the life we have and the opportunities it grants us, and determination to live and practice dedicated to the realization of the unconditioned, Nibbana. ↩
+“Ripe old age” is paripakko vayo. ↩
-“Ripe old age” is paripakko vayo. ↩
+“Well-settled thoughts” is susamāhitasaṅkappā. Compare asamāhitasaṅkappo at AN 4.22:5.3. ↩
-“Well-settled thoughts” is susamāhitasaṅkappā. Compare asamāhitasaṅkappo at AN 4.22:5.3. ↩
+Nāgāpalokitaṁ is the “elephant look”. There is a similar Sanskrit term siṁhāvalokana, the “lion look”, said to be the slow glance back that a lion makes as he leaves his kill. There is a nuance in meaning here, because while apalokana literally means to “look back”, it is used in the sense to “take leave” before setting out on a journey. ↩
-Nāgāpalokitaṁ is the “elephant look”. There is a similar Sanskrit term siṁhāvalokana, the “lion look”, said to be the slow glance back that a lion makes as he leaves his kill. There is a nuance in meaning here, because while apalokana literally means to “look back”, it is used in the sense to “take leave” before setting out on a journey. ↩
+Bhaṇḍagāma, where bhaṇḍa means “wares”; it must have been a trading post. It seems the villages in this passage were named after their chief economic activity, so I translate them to highlight this pragmatic system. ↩
-Bhaṇḍagāma, where bhaṇḍa means “wares”; it must have been a trading post. It seems the villages in this passage were named after their chief economic activity, so I translate them to highlight this pragmatic system. ↩
+This four also found at AN 4.1:2.3 and AN 7.66:14.4. ↩
-This four also found at AN 4.1:2.3 and AN 7.66:14.4. ↩
+Here the text refers to the Buddha in the third person; compare the previous set of verses in first person. Although the text states that these verses were spoken by the Buddha, it is possible that, as with many similar cases especially in the Aṅguttaranikāya, the verses were added by redactors. ↩
-Here the text refers to the Buddha in the third person; compare the previous set of verses in first person. Although the text states that these verses were spoken by the Buddha, it is possible that, as with many similar cases especially in the Aṅguttaranikāya, the verses were added by redactors. ↩
+Note the use of “extinguished” (parinibbuto) here while the Buddha is still alive. ↩
-Note the use of “extinguished” (parinibbuto) here while the Buddha is still alive. ↩
+Hatthigāma, probably a village which specialized in training elephants. ↩
-Hatthigāma, probably a village which specialized in training elephants. ↩
+Ambagāma. ↩
-Ambagāma. ↩
+Jambugāma. ↩
-Jambugāma. ↩
+Departing from the economic naming scheme, here bhoga does not mean “wealth”. Rather, the Bhogas were one of the clans of the Vajji Federation. ↩
-Departing from the economic naming scheme, here bhoga does not mean “wealth”. Rather, the Bhogas were one of the clans of the Vajji Federation. ↩
+“Great references” is mahāpadesa; also at AN 4.180. A different set of four mahāpadesas are Kd 6:40.1.1, which provide criteria by which mendicants may judge what is and is not allowable. ↩
-“Great references” is mahāpadesa; also at AN 4.180. A different set of four mahāpadesas are Kd 6:40.1.1, which provide criteria by which mendicants may judge what is and is not allowable. ↩
+The phrase used in the suttas when reporting a teaching heard directly from the Buddha, eg. SN 55.52:5.1, SN 22.90:9.1, MN 47:10.7, etc. ↩
-The phrase used in the suttas when reporting a teaching heard directly from the Buddha, eg. SN 55.52:5.1, SN 22.90:9.1, MN 47:10.7, etc. ↩
+Dhamma, vinaya, and satthusāsana are used in the suttas in the general sense of the entirety of the Buddha’s teachings. In his advice to Mahāpajāpatī (AN 8.53) and Upāli (AN 7.83), they are said to be whatever conforms with letting go. A stream-enterer who is a lay person is grounded in them (AN 6.16:7.2). They are more frequent in the Vinaya, being used as a general qualifier of a legitimate legal procedure (Bu Pc 63:2.1.8). Due to this, the fact that there are three items, and the fact that dhamma and sutta are different words, we should not take dhamma and vinaya here as equivalent to sutta and vinaya below. Rather, they are a general claim to authenticity and do not specify particular texts. ↩
-Dhamma, vinaya, and satthusāsana are used in the suttas in the general sense of the entirety of the Buddha’s teachings. In his advice to Mahāpajāpatī (AN 8.53) and Upāli (AN 7.83), they are said to be whatever conforms with letting go. A stream-enterer who is a lay person is grounded in them (AN 6.16:7.2). They are more frequent in the Vinaya, being used as a general qualifier of a legitimate legal procedure (Bu Pc 63:2.1.8). Due to this, the fact that there are three items, and the fact that dhamma and sutta are different words, we should not take dhamma and vinaya here as equivalent to sutta and vinaya below. Rather, they are a general claim to authenticity and do not specify particular texts. ↩
+As at MN 112:3.1 and DN 29:18.4. ↩
-As at MN 112:3.1 and DN 29:18.4. ↩
+It is tempting to assume that sutta here means the Suttapiṭaka and vinaya means the Vinayapiṭaka, or at least an earlier version of these texts; but this is not supported by tradition. The late canonical Netti explains sutta as “the four noble truths” and vinaya as “the removal of greed, hate, and delusion” (Ne 6). The commentaries discuss many interpretations; ultimately they agree with the Netti for vinaya, but say sutta means the entire Tipiṭaka. I think the Netti is correct: teachings should “fit in” with the four noble truths (like other footprints fit in to an elephant’s footprint, MN 28), and they should “be exhibited” in that the results of practice should be apparent (sandiṭṭhika). | “Memorize” (uggahetvā), because in an oral tradition a text is not learned until it is known by heart; such claims must be taken seriously. | “Fit into” is osāreti or otāreti per AN 4.180; the two words have a similar meaning, “to flow down into”. ↩
-It is tempting to assume that sutta here means the Suttapiṭaka and vinaya means the Vinayapiṭaka, or at least an earlier version of these texts; but this is not supported by tradition. The late canonical Netti explains sutta as “the four noble truths” and vinaya as “the removal of greed, hate, and delusion” (Ne 6). The commentaries discuss many interpretations; ultimately they agree with the Netti for vinaya, but say sutta means the entire Tipiṭaka. I think the Netti is correct: teachings should “fit in” with the four noble truths (like other footprints fit in to an elephant’s footprint, MN 28), and they should “be exhibited” in that the results of practice should be apparent (sandiṭṭhika). | “Memorize” (uggahetvā), because in an oral tradition a text is not learned until it is known by heart; such claims must be taken seriously. | “Fit into” is osāreti or otāreti per AN 4.180; the two words have a similar meaning, “to flow down into”. ↩
+The text has ca (“and”) rather than vā (“or”), which would be expected if they were to be found in one or other textual collection. This is urging that any teaching fits in with the fundamental principles of the four noble truths, and is effective in removing defilements. ↩
-The text has ca (“and”) rather than vā (“or”), which would be expected if they were to be found in one or other textual collection. This is urging that any teaching fits in with the fundamental principles of the four noble truths, and is effective in removing defilements. ↩
+The Pali text appears to say that one should remember the mahāpadesa, whereas the Sanskrit clearly says one should remember the passage (ayaṁ dharmo’yaṁ vinaya idaṁ śāstuḥ śāsanam iti viditvā dhārayitavyāḥ). It seems as if this pattern should underlie the Pali too, for if the passage is false, one “should reject it” (chaḍḍeyyātha). In the case of a correct passage we should expect a parallel injunction that one “should remember it” (dhāreyyātha). But if this applies to the mahāpadesa there is no such injunction. Thus it seems as if the Sanskrit is correct here and the Pali corrupt. I restore it by reversing the order of the phrases. ↩
-The Pali text appears to say that one should remember the mahāpadesa, whereas the Sanskrit clearly says one should remember the passage (ayaṁ dharmo’yaṁ vinaya idaṁ śāstuḥ śāsanam iti viditvā dhārayitavyāḥ). It seems as if this pattern should underlie the Pali too, for if the passage is false, one “should reject it” (chaḍḍeyyātha). In the case of a correct passage we should expect a parallel injunction that one “should remember it” (dhāreyyātha). But if this applies to the mahāpadesa there is no such injunction. Thus it seems as if the Sanskrit is correct here and the Pali corrupt. I restore it by reversing the order of the phrases. ↩
+Each of the four references is a little less solid than the previous. Here one hasn’t heard from the Buddha, but from the Saṅgha. The fact that one hears it from the Saṅgha implies a kind of formal group recitation such as a saṅgīti or “council”. ↩
-Each of the four references is a little less solid than the previous. Here one hasn’t heard from the Buddha, but from the Saṅgha. The fact that one hears it from the Saṅgha implies a kind of formal group recitation such as a saṅgīti or “council”. ↩
+Now one learns not from a unified Saṅgha, but from several learned elders. This is a stock description of learned mendicants (eg. AN 3.20:6.2). | “Inheritors of the heritage” is āgatāgamā, where āgama means “what has come down”, namely the scriptural heritage. Āgama is a synonym for nikāya in the sense of “collection of scripture”. | The “outlines” (mātikā, literally “matrix”) are the summary outlines of topics that served as seeds for the development of Abhidhamma. DN 16:3.50.5 features one of the earliest of such lists, the 37 path factors that the Buddha “taught from his own direct knowledge”. These serve as outline for the section on the path in the Saṁyutta, from where they were adopted in various Abhidhamma texts such as the Vibhaṅga. ↩
-Now one learns not from a unified Saṅgha, but from several learned elders. This is a stock description of learned mendicants (eg. AN 3.20:6.2). | “Inheritors of the heritage” is āgatāgamā, where āgama means “what has come down”, namely the scriptural heritage. Āgama is a synonym for nikāya in the sense of “collection of scripture”. | The “outlines” (mātikā, literally “matrix”) are the summary outlines of topics that served as seeds for the development of Abhidhamma. DN 16:3.50.5 features one of the earliest of such lists, the 37 path factors that the Buddha “taught from his own direct knowledge”. These serve as outline for the section on the path in the Saṁyutta, from where they were adopted in various Abhidhamma texts such as the Vibhaṅga. ↩
+Finally the testimony of a single mendicant, which is the weakest of all. Nonetheless, the procedure is the same. ↩
-Finally the testimony of a single mendicant, which is the weakest of all. Nonetheless, the procedure is the same. ↩
+The parallel at AN 4.180:9.11 omits dhāreyyāthā, which I take to be the correct reading. See my note on dhāreyyāthā at DN 16:4.8.13. ↩
-The parallel at AN 4.180:9.11 omits dhāreyyāthā, which I take to be the correct reading. See my note on dhāreyyāthā at DN 16:4.8.13. ↩
+Pāvā, a town of the Mallas, has more significance for this narrative than appears at first sight. It was, according to Buddhist texts, the place where Mahāvīra had recently died, plunging the Jains into chaos. (The Jains, however, say this was another Pāvā, east of Nāḷandā.) Pāvā became associated with especially ascetic monks: thirty Pāvā monks became awakened on hearing a particularly strong discourse (SN 15.13); Mahākassapa heard the news of the Buddha’s passing at Pāvā; and monks from Pāvā allied with monks of “Avanti and the south” arguing for strict Vinaya in the Second Council (Kd 22:1.7.11). ↩
-Pāvā, a town of the Mallas, has more significance for this narrative than appears at first sight. It was, according to Buddhist texts, the place where Mahāvīra had recently died, plunging the Jains into chaos. (The Jains, however, say this was another Pāvā, east of Nāḷandā.) Pāvā became associated with especially ascetic monks: thirty Pāvā monks became awakened on hearing a particularly strong discourse (SN 15.13); Mahākassapa heard the news of the Buddha’s passing at Pāvā; and monks from Pāvā allied with monks of “Avanti and the south” arguing for strict Vinaya in the Second Council (Kd 22:1.7.11). ↩
+This passage also at Ud 8.5. ↩
-This passage also at Ud 8.5. ↩
+Cunda was apparently a metal-worker, which was an advanced form of technological craftsmanship. ↩
-Cunda was apparently a metal-worker, which was an advanced form of technological craftsmanship. ↩
+This is, according to the commentary, preserved as the other discourse taught to Cunda, which deals with proper asceticism (Snp 1.5). ↩
-This is, according to the commentary, preserved as the other discourse taught to Cunda, which deals with proper asceticism (Snp 1.5). ↩
+The exact meaning of sūkaramaddava is unclear. Sūkara is “pig”, but some Chinese translations suggest the sense “mushroom”; and it is true that there are several names of plants or plant dishes that begin with sūkara or other animals. At Dhp 377, flowers are described as maddava, meaning “overripe, withering on the vine”. It is a common practice to allow meat to sit for a while to become tender and “high” for extra flavor when cooked. But this can lead to a proliferation of dangerous bacteria unless properly cooked, and such seems to have been the case here. In any case, this disputed term is marginal in a consideration of meat-eating in early Buddhism, which is discussed more fully elsewhere. ↩
-The exact meaning of sūkaramaddava is unclear. Sūkara is “pig”, but some Chinese translations suggest the sense “mushroom”; and it is true that there are several names of plants or plant dishes that begin with sūkara or other animals. At Dhp 377, flowers are described as maddava, meaning “overripe, withering on the vine”. It is a common practice to allow meat to sit for a while to become tender and “high” for extra flavor when cooked. But this can lead to a proliferation of dangerous bacteria unless properly cooked, and such seems to have been the case here. In any case, this disputed term is marginal in a consideration of meat-eating in early Buddhism, which is discussed more fully elsewhere. ↩
+If the Buddha knew the meal was dangerous, why ask to be served it? This is even more striking in light of the fact that it is a Vinaya offence to request fine food, including meat, and nowhere else is such a request recorded (Bu Pc 39:2.10.1). Such narrative ambiguities serve to escalate a sense of wonder. ↩
-If the Buddha knew the meal was dangerous, why ask to be served it? This is even more striking in light of the fact that it is a Vinaya offence to request fine food, including meat, and nowhere else is such a request recorded (Bu Pc 39:2.10.1). Such narrative ambiguities serve to escalate a sense of wonder. ↩
+The Buddha’s illness is sometimes diagnosed as mesenteric infarction. The Buddha’s body rejects the world of conditioned existence entirely. ↩
-The Buddha’s illness is sometimes diagnosed as mesenteric infarction. The Buddha’s body rejects the world of conditioned existence entirely. ↩
+The commentary says that these verses were added by the elders at the Council. ↩
-The commentary says that these verses were added by the elders at the Council. ↩
+The saṅghāṭi (“outer robe” or “cloak”) is double-layered, and served both for warmth and as bedding. The Buddha has not recovered fully from his illness. ↩
-The saṅghāṭi (“outer robe” or “cloak”) is double-layered, and served both for warmth and as bedding. The Buddha has not recovered fully from his illness. ↩
+The Buddha was an exemplary patient. He did not complain, but made his needs known clearly to his carer. ↩
-The Buddha was an exemplary patient. He did not complain, but made his needs known clearly to his carer. ↩
+It would seem that, since the Buddha was enduring his illness without complaint and with dignity, Ānanda did not fully realize how weak he has become. ↩
-It would seem that, since the Buddha was enduring his illness without complaint and with dignity, Ānanda did not fully realize how weak he has become. ↩
+The bowl (patta) was used both for eating and drinking. ↩
-The bowl (patta) was used both for eating and drinking. ↩
+Pukkusa is not elsewhere mentioned. The reference to Āḷāra Kālāma recalls the narrative of the bodhisatta’s practices before awakening. There are several details that indicate the stories of the first part and the last part of the Buddha’s life were unified by such callbacks. We meet the Malla clan later on. ↩
-Pukkusa is not elsewhere mentioned. The reference to Āḷāra Kālāma recalls the narrative of the bodhisatta’s practices before awakening. There are several details that indicate the stories of the first part and the last part of the Buddha’s life were unified by such callbacks. We meet the Malla clan later on. ↩
+In deep meditation the senses cease to function. ↩
-In deep meditation the senses cease to function. ↩
+As were Mahāpajāpatī’s limbs (AN 8.51). ↩
-As were Mahāpajāpatī’s limbs (AN 8.51). ↩
+A nearby town where the Buddha had stayed previously (Kd 6:37.4.2). ↩
-A nearby town where the Buddha had stayed previously (Kd 6:37.4.2). ↩
+Siṅgī is ornamental gold which has been adulterated with copper or other lesser metals and hence is not pure. Elsewhere it is a metaphor for a “fraud”, and here too the merely ornamental color is introduced only to literally pale in comparison with the true gold of the Buddha. Note, however, that the Sanskrit has suvarṇapītaṁ, “golden yellow”. ↩
-Siṅgī is ornamental gold which has been adulterated with copper or other lesser metals and hence is not pure. Elsewhere it is a metaphor for a “fraud”, and here too the merely ornamental color is introduced only to literally pale in comparison with the true gold of the Buddha. Note, however, that the Sanskrit has suvarṇapītaṁ, “golden yellow”. ↩
+Closing the narrative circle with the story of awakening. ↩
-Closing the narrative circle with the story of awakening. ↩
+The commentary says this verse was added by the senior monks at the Council. ↩
-The commentary says this verse was added by the senior monks at the Council. ↩
+Cundaka makes an abrupt appearance here. The diminutive ending -ka indicates that this is the “novice Cunda” who was a carer for Sāriputta (SN 47.13:1.3), and who was a close associate of Ānanda (DN 29:2.1). Likely he was the second assistant here while Ānanda had other duties. The great disciple Mahācunda (SN 35.87:1.2), who later brought the Dhamma to the land of the Cetīs (AN 6.46:1.2), was a different person. ↩
-Cundaka makes an abrupt appearance here. The diminutive ending -ka indicates that this is the “novice Cunda” who was a carer for Sāriputta (SN 47.13:1.3), and who was a close associate of Ānanda (DN 29:2.1). Likely he was the second assistant here while Ānanda had other duties. The great disciple Mahācunda (SN 35.87:1.2), who later brought the Dhamma to the land of the Cetīs (AN 6.46:1.2), was a different person. ↩
+These verses were also added at the Council according to the commentary. ↩
-These verses were also added at the Council according to the commentary. ↩
+Adopt PTS and BJT reading satthā pavattā. ↩
-Adopt PTS and BJT reading satthā pavattā. ↩
+The text addresses Cunda with the respectful āvuso. ↩
-The text addresses Cunda with the respectful āvuso. ↩
+Again, the narrative circle. ↩
-Again, the narrative circle. ↩
+The text uses āyasmā here for Cunda, as does the Sanskrit, whereas it is normally reserved for mendicants (see below, DN 16:6.2.1). ↩
-The text uses āyasmā here for Cunda, as does the Sanskrit, whereas it is normally reserved for mendicants (see below, DN 16:6.2.1). ↩
+This became a point of discussion in later Buddhism: can it be that the merit of a gift grows after it is given? ↩
-This became a point of discussion in later Buddhism: can it be that the merit of a gift grows after it is given? ↩
+Known today as Kushinagar, it is a popular site for pilgrims, with many ancient stupas, Buddha images, and a peaceful park for meditation. ↩
-Known today as Kushinagar, it is a popular site for pilgrims, with many ancient stupas, Buddha images, and a peaceful park for meditation. ↩
+Normally when the Buddha lies down, his mind is focused on getting up. But now he knows that he will not rise again. ↩
-Normally when the Buddha lies down, his mind is focused on getting up. But now he knows that he will not rise again. ↩
+Sal trees blossom in April/May. This detail agrees with the Buddha’s final extinguishment in December/January, rather than in May (Vesak) as is currently celebrated (see note to DN 16:3.9.3). ↩
-Sal trees blossom in April/May. This detail agrees with the Buddha’s final extinguishment in December/January, rather than in May (Vesak) as is currently celebrated (see note to DN 16:3.9.3). ↩
+This calls back to the description of the fourfold assembly in the Māra section above (DN 16:3.7.4). ↩
-This calls back to the description of the fourfold assembly in the Māra section above (DN 16:3.7.4). ↩
+This kind of narrative elevation is characteristic of the Buddha’s teaching. He did not try to deny or eliminate any belief in the miraculous, or in the power of devotion, but rather to show that such things were of limited worth compared with practice. ↩
-This kind of narrative elevation is characteristic of the Buddha’s teaching. He did not try to deny or eliminate any belief in the miraculous, or in the power of devotion, but rather to show that such things were of limited worth compared with practice. ↩
+Like Cundaka above, Upavāna shares the duties of an attendant with Ānanda; at DN 29:41.1 he is also fanning the Buddha. At AN 5.166, Ānanda goes to Upavāna for support when he feels he has disappointed the Buddha. ↩
-Like Cundaka above, Upavāna shares the duties of an attendant with Ānanda; at DN 29:41.1 he is also fanning the Buddha. At AN 5.166, Ānanda goes to Upavāna for support when he feels he has disappointed the Buddha. ↩
+In SN 7.13 Upavāna fetched hot water and molasses for the Buddha, an event he remembered in his own verses at Thag 2.33. ↩
-In SN 7.13 Upavāna fetched hot water and molasses for the Buddha, an event he remembered in his own verses at Thag 2.33. ↩
+For this usage of phuṭo, see AN 3.56:1.3. ↩
-For this usage of phuṭo, see AN 3.56:1.3. ↩
+Read chinnaṁpādaṁ viya papatanti. ↩
-Read chinnaṁpādaṁ viya papatanti. ↩
+The Buddha as “eye” evokes the common (eg. Rig Veda 1.164.14, 5.40.8, 5.59.5, 10.10.9) Vedic image of the Sun as the “eye of all” (viśvacakṣāḥ, 7.63.1), the “eye” for “eyes to see” (10.158.4), moving as an unaging wheel through the sky (1.164.14). See Snp 3.9:11.1 = MN 98:7.23. | Pali has cakkhuṁ loke (“eye in the world”), Sanskrit has cakṣur lokasya (“eye of the world”). ↩
-The Buddha as “eye” evokes the common (eg. Rig Veda 1.164.14, 5.40.8, 5.59.5, 10.10.9) Vedic image of the Sun as the “eye of all” (viśvacakṣāḥ, 7.63.1), the “eye” for “eyes to see” (10.158.4), moving as an unaging wheel through the sky (1.164.14). See Snp 3.9:11.1 = MN 98:7.23. | Pali has cakkhuṁ loke (“eye in the world”), Sanskrit has cakṣur lokasya (“eye of the world”). ↩
+These two reactions—grief and equanimity—are depicted often in Buddhist art and narrative. They stimulated the two poles of development of the Buddhist community. The devotional tradition, feeling the need for an emotional connection with the Teacher, developed art, story, and doctrines to, as it were, keep him alive, resulting in the Jātakas and the Bodhisattva doctrine. A cooler, rational tradition developed a comprehensive system analyzing the impermanence of “conditions”, leading to the Abhidhamma. ↩
-These two reactions—grief and equanimity—are depicted often in Buddhist art and narrative. They stimulated the two poles of development of the Buddhist community. The devotional tradition, feeling the need for an emotional connection with the Teacher, developed art, story, and doctrines to, as it were, keep him alive, resulting in the Jātakas and the Bodhisattva doctrine. A cooler, rational tradition developed a comprehensive system analyzing the impermanence of “conditions”, leading to the Abhidhamma. ↩
+As for example at MN 24:2.1. ↩
-As for example at MN 24:2.1. ↩
+Manobhāvanīya is explained in the commentaries as “those who, when seen, cause the mind to grow in what is skillful.” ↩
-Manobhāvanīya is explained in the commentaries as “those who, when seen, cause the mind to grow in what is skillful.” ↩
+These four sites are the primary destinations of modern Buddhist pilgrims in India. | Saṁvejanīa is “stirring, provoking inspiration or urgency” such as when seeing an astonishing, disturbing, or amazing sight. ↩
-These four sites are the primary destinations of modern Buddhist pilgrims in India. | Saṁvejanīa is “stirring, provoking inspiration or urgency” such as when seeing an astonishing, disturbing, or amazing sight. ↩
+Lumbinī in modern Nepal, which today is a well-maintained and quiet place for devotion and meditation. The site is marked with an Ashokan pillar dated perhaps 150 years after this time. On the pillar is inscribed in Brahmī characters hida bhagavaṃ jāte ti, which is a direct quote in Māgadhī of the Pali phrase here, idha tathāgato jāto ti. (Tathāgata “realized one” is how the Buddha referred to himself, while bhagavā “blessed one” is how his followers referred to him.) This is the oldest direct quote from the early canon preserved in the archaeological record. ↩
-Lumbinī in modern Nepal, which today is a well-maintained and quiet place for devotion and meditation. The site is marked with an Ashokan pillar dated perhaps 150 years after this time. On the pillar is inscribed in Brahmī characters hida bhagavaṃ jāte ti, which is a direct quote in Māgadhī of the Pali phrase here, idha tathāgato jāto ti. (Tathāgata “realized one” is how the Buddha referred to himself, while bhagavā “blessed one” is how his followers referred to him.) This is the oldest direct quote from the early canon preserved in the archaeological record. ↩
+Bodhgaya in modern Bihar, which is called Uruvelā in the Pali texts. It is a bustling center for pilgrims from all over the Buddhist world, at the center of which is the great stupa next to the Bodhi tree. ↩
-Bodhgaya in modern Bihar, which is called Uruvelā in the Pali texts. It is a bustling center for pilgrims from all over the Buddhist world, at the center of which is the great stupa next to the Bodhi tree. ↩
+Isipatana is modern Sarnath, in the northern part of Varanasi on the Ganges. In the temple next to the park, the first sermon is recited every night. | Note the passive voice, whereas the parallel at AN 4.118 is active. ↩
-Isipatana is modern Sarnath, in the northern part of Varanasi on the Ganges. In the temple next to the park, the first sermon is recited every night. | Note the passive voice, whereas the parallel at AN 4.118 is active. ↩
+This passage is absent from the Sanskrit parallel and it is probably a late interpolation. Ānanda was handsome, and many stories of his encounters with women are preserved, for example at Bu Pc 41:1.1.5. ↩
-This passage is absent from the Sanskrit parallel and it is probably a late interpolation. Ānanda was handsome, and many stories of his encounters with women are preserved, for example at Bu Pc 41:1.1.5. ↩
+As it stands, this appears to contradict MN 152:2.10, where the Buddha ridicules the idea that sense restraint implies not seeing. The commentary, however, explains it as not looking at a woman who is standing in the doorway of a monk’s hut, so as not to give rise to lust. Thus it restricts this apparently general rule to an unusually intimate encounter. ↩
-As it stands, this appears to contradict MN 152:2.10, where the Buddha ridicules the idea that sense restraint implies not seeing. The commentary, however, explains it as not looking at a woman who is standing in the doorway of a monk’s hut, so as not to give rise to lust. Thus it restricts this apparently general rule to an unusually intimate encounter. ↩
+The verb changes from paṭipajjāma (first person plural) to paṭipajjitabbaṁ (future passive participle), a shift that mirrors the following passage regarding the funeral proceedings. There, the shift to future passive participle indicates that the subject is the lay folk who carry out the funeral, whereas here that does not apply. This suggests that this passage has been derived from that later passage. ↩
-The verb changes from paṭipajjāma (first person plural) to paṭipajjitabbaṁ (future passive participle), a shift that mirrors the following passage regarding the funeral proceedings. There, the shift to future passive participle indicates that the subject is the lay folk who carry out the funeral, whereas here that does not apply. This suggests that this passage has been derived from that later passage. ↩
+The commentary refers to AN 5.55:6.5, which speaks of chatting alone in private with a woman, a circumstance also dealt with in Bu Pc 45. ↩
-The commentary refers to AN 5.55:6.5, which speaks of chatting alone in private with a woman, a circumstance also dealt with in Bu Pc 45. ↩
+Ānanda does not hesitate to let the Buddha know he has no intention of following his advice. ↩
-Ānanda does not hesitate to let the Buddha know he has no intention of following his advice. ↩
+The commentary says, quoting SN 35.127:1.6, that when a woman has sincere motivations, one should speak while thinking of them as a mother, a sister, or a daughter. ↩
-The commentary says, quoting SN 35.127:1.6, that when a woman has sincere motivations, one should speak while thinking of them as a mother, a sister, or a daughter. ↩
+“Corpse” is sarīra. ↩
-“Corpse” is sarīra. ↩
+For abyāvaṭā (“don’t get involved”), compare samaṇena bhavitabbaṁ abyāvaṭena (“a monastic shouldn’t get involved” (in domestic matters)) at Bu Ss 5:1.3.34. ↩
-For abyāvaṭā (“don’t get involved”), compare samaṇena bhavitabbaṁ abyāvaṭena (“a monastic shouldn’t get involved” (in domestic matters)) at Bu Ss 5:1.3.34. ↩
+Read sadatthe (“own goal”) rather than sāratthe (“essential goal”). ↩
-Read sadatthe (“own goal”) rather than sāratthe (“essential goal”). ↩
+An iron case was also used for Queen Bhaddā’s body at AN 5.50:1.6. The second iron case does not “enclose” the first; rather it “crooks” (paṭikujjati) like a lid to “close it up”. ↩
-An iron case was also used for Queen Bhaddā’s body at AN 5.50:1.6. The second iron case does not “enclose” the first; rather it “crooks” (paṭikujjati) like a lid to “close it up”. ↩
+“Independent Buddhas” are sages who discover the Dhamma and are awakened independently, but who do not themselves go on to found a dispensation or establish a monastic order. Text has paccekasambuddho rather than the usual paccekabuddho. ↩
-“Independent Buddhas” are sages who discover the Dhamma and are awakened independently, but who do not themselves go on to found a dispensation or establish a monastic order. Text has paccekasambuddho rather than the usual paccekabuddho. ↩
+This refers to the “eight individuals” who make up the “Saṅgha of disciples”, namely those who have achieved the four stages of awakening and those on the path. ↩
-This refers to the “eight individuals” who make up the “Saṅgha of disciples”, namely those who have achieved the four stages of awakening and those on the path. ↩
+In contrast with Ajātasattu. ↩
-In contrast with Ajātasattu. ↩
+Like Queen Subhaddā, wife of Mahāsudassana, at DN 17:2.8.7 and DN 17:2.12.1. | Kapisīsa is door-jamb, not lintel. | For vihāra (“building”) the commentary has “pavilion” (maṇḍalamāla), which may have been a temporary construction for the occasion (compare MN 92:4.6). ↩
-Like Queen Subhaddā, wife of Mahāsudassana, at DN 17:2.8.7 and DN 17:2.12.1. | Kapisīsa is door-jamb, not lintel. | For vihāra (“building”) the commentary has “pavilion” (maṇḍalamāla), which may have been a temporary construction for the occasion (compare MN 92:4.6). ↩
+At this point Ānanda was a stream-enterer. ↩
-At this point Ānanda was a stream-enterer. ↩
+When admonishing Ānanda, the Buddha first gently but firmly restrains him, then gives words of support and encouragement. ↩
-When admonishing Ānanda, the Buddha first gently but firmly restrains him, then gives words of support and encouragement. ↩
+The phrase “undivided and limitless” (advayena appamāṇena) normally describes kasiṇa meditation (AN 10.25:1.3); here it is also found in the Sanskrit: ānanda maitreṇa kāyakarmaṇā hitena sukhenādvayenāpramāṇena. ↩
-The phrase “undivided and limitless” (advayena appamāṇena) normally describes kasiṇa meditation (AN 10.25:1.3); here it is also found in the Sanskrit: ānanda maitreṇa kāyakarmaṇā hitena sukhenādvayenāpramāṇena. ↩
+On the eve of the First Council—in about six months time—Ānanda devoted himself to meditation and achieved arahantship. ↩
-On the eve of the First Council—in about six months time—Ānanda devoted himself to meditation and achieved arahantship. ↩
+The same is said regarding the chief disciples Sāriputta and Moggallāna at SN 47.14:2.4 and regarding assemblies of deities at DN 20:4.3. ↩
-The same is said regarding the chief disciples Sāriputta and Moggallāna at SN 47.14:2.4 and regarding assemblies of deities at DN 20:4.3. ↩
+Tittha, literally “ford”, is a path to salvation, used as a term for a non-Buddhist “religion”. Titthakara is a “religious founder”; titthiya is a “monastic of (another) religion” (for example at Bu NP 22:1.2.5); titthiyasāvaka is a “disciple of a monastic of (another) religion”. ↩
-Tittha, literally “ford”, is a path to salvation, used as a term for a non-Buddhist “religion”. Titthakara is a “religious founder”; titthiya is a “monastic of (another) religion” (for example at Bu NP 22:1.2.5); titthiyasāvaka is a “disciple of a monastic of (another) religion”. ↩
+As at AN 4.130:6.4. Ānanda was in awe of the “incredible and amazing” qualities of the Buddha, and spoke of them often. Here, when Ānanda is at his most vulnerable, the Buddha turns the teaching around, pointing out that Ānanda is incredible and amazing too. ↩
-As at AN 4.130:6.4. Ānanda was in awe of the “incredible and amazing” qualities of the Buddha, and spoke of them often. Here, when Ānanda is at his most vulnerable, the Buddha turns the teaching around, pointing out that Ānanda is incredible and amazing too. ↩
+This anticipates the story to follow. ↩
-This anticipates the story to follow. ↩
+Campā, Rājagaha, Sāvatthī, and Kosambī were the capitals of Aṅga, Magadha, Kosala, and Vaccha respectively. Sāketa was the former capital of Kosala. Varanasi was formerly the capital of Kāsi, but at this time was contested by Kosala and Magadha, and had recently been won from Ajātasattu (SN 3.14, SN 3.15). ↩
-Campā, Rājagaha, Sāvatthī, and Kosambī were the capitals of Aṅga, Magadha, Kosala, and Vaccha respectively. Sāketa was the former capital of Kosala. Varanasi was formerly the capital of Kāsi, but at this time was contested by Kosala and Magadha, and had recently been won from Ajātasattu (SN 3.14, SN 3.15). ↩
+This story is also found in DN 17. It seems that the Pali tradition extracted the story and greatly expanded it in an independent long discourse, whereas the Sanskrit tradition kept it at a more moderate length within the Mahāparinirvāṇasūtra itself. ↩
-This story is also found in DN 17. It seems that the Pali tradition extracted the story and greatly expanded it in an independent long discourse, whereas the Sanskrit tradition kept it at a more moderate length within the Mahāparinirvāṇasūtra itself. ↩
+Kusāvatī features in the Kusajātaka Ja 531, where the ugly but wise prince Kusa, son of the legendary Okkāka, wins the hand of the radiant Pabhāvatī. The Rāmāyaṇa also tells the story of a Kusa, son of Rāma, who ruled the city of Kusāvatī, although this city was located far to the south in the Vindhya ranges. Both stories are united by the detail that kusa grass, a prominent feature of Vedic ritual, ensured the kingly lineage. ↩
-Kusāvatī features in the Kusajātaka Ja 531, where the ugly but wise prince Kusa, son of the legendary Okkāka, wins the hand of the radiant Pabhāvatī. The Rāmāyaṇa also tells the story of a Kusa, son of Rāma, who ruled the city of Kusāvatī, although this city was located far to the south in the Vindhya ranges. Both stories are united by the detail that kusa grass, a prominent feature of Vedic ritual, ensured the kingly lineage. ↩
+A “league” (yojana) is usually estimated at between seven and twelve kilometers. By way of comparison, even at its greatest extent under Ashoka, Pāṭaliputta was less than a league per side, so the dimensions of Kusāvatī here are strictly legendary. ↩
-A “league” (yojana) is usually estimated at between seven and twelve kilometers. By way of comparison, even at its greatest extent under Ashoka, Pāṭaliputta was less than a league per side, so the dimensions of Kusāvatī here are strictly legendary. ↩
+According to DN 32, Āḷakamandā was one of the many cities of Kuvera in Uttarakuru. ↩
-According to DN 32, Āḷakamandā was one of the many cities of Kuvera in Uttarakuru. ↩
+Vāseṭṭha is a Vedic priestly clan. The Mallas adopted the name of their priest’s lineage, which was the normal custom for initiated khattiyas. Other examples in the Pali are Saccaka who is called Aggivessana (MN 35:4.2), and the Buddha and his family who are called Gotama. ↩
-Vāseṭṭha is a Vedic priestly clan. The Mallas adopted the name of their priest’s lineage, which was the normal custom for initiated khattiyas. Other examples in the Pali are Saccaka who is called Aggivessana (MN 35:4.2), and the Buddha and his family who are called Gotama. ↩
+Attadutiyo “with self as second” is also at MN 146:4.6 where Nandaka visits the nuns. Sanskrit has bhikṣuṇā paścācchramaṇena (“with a mendicant as accompanying ascetic”). It was apparently evening (the “wrong time”, vikāla), when it is inappropriate for a monk to be wandering the town alone. ↩
-Attadutiyo “with self as second” is also at MN 146:4.6 where Nandaka visits the nuns. Sanskrit has bhikṣuṇā paścācchramaṇena (“with a mendicant as accompanying ascetic”). It was apparently evening (the “wrong time”, vikāla), when it is inappropriate for a monk to be wandering the town alone. ↩
+Evidently the Mallas, like the Vajjis, met frequently. ↩
-Evidently the Mallas, like the Vajjis, met frequently. ↩
+This is the second Subhadda we have met in this discourse, the first being a deceased devotee of Ñātika (DN 16:2.6.13). The corrupt monk who, after the Buddha’s death, urges the rejection of the Vinaya rules is another person of the same name (DN 16:6.20.1). The Mahāsudassanasutta also features a Queen Subhaddā (DN 17:2.5.9). ↩
-This is the second Subhadda we have met in this discourse, the first being a deceased devotee of Ñātika (DN 16:2.6.13). The corrupt monk who, after the Buddha’s death, urges the rejection of the Vinaya rules is another person of the same name (DN 16:6.20.1). The Mahāsudassanasutta also features a Queen Subhaddā (DN 17:2.5.9). ↩
+While some such as Mahāvīra the Ñātika (MN 14:17.2) and Pūraṇa Kassapa (AN 9.38:2.1) claimed to have direct knowledge, others such as Ajita Kesakambala denied that such knowledge was possible (DN 2:23.2). ↩
-While some such as Mahāvīra the Ñātika (MN 14:17.2) and Pūraṇa Kassapa (AN 9.38:2.1) claimed to have direct knowledge, others such as Ajita Kesakambala denied that such knowledge was possible (DN 2:23.2). ↩
+The Buddha responded the same way when asked this question by the brahmin Piṅgalakoccha (MN 30:2.6), and to a similar question at AN 9.38:3.2. ↩
-The Buddha responded the same way when asked this question by the brahmin Piṅgalakoccha (MN 30:2.6), and to a similar question at AN 9.38:3.2. ↩
+The four ascetics are defined at AN 4.241:1.1 as those on the four paths. ↩
-The four ascetics are defined at AN 4.241:1.1 as those on the four paths. ↩
+While many aspects of the eightfold path are shared with others, some details may be missing (such as not-self or Nibbāna), while others are added (such as the belief in the efficacy of rituals, an eternal soul, or a creator god). ↩
-While many aspects of the eightfold path are shared with others, some details may be missing (such as not-self or Nibbāna), while others are added (such as the belief in the efficacy of rituals, an eternal soul, or a creator god). ↩
+The Buddha points to the mendicants who have gathered there. ↩
-The Buddha points to the mendicants who have gathered there. ↩
+This is the only place in the early texts where the Buddha identifies his age when going forth. ↩
-This is the only place in the early texts where the Buddha identifies his age when going forth. ↩
+Detailed in such suttas as MN 36. ↩
-Detailed in such suttas as MN 36. ↩
+This verse appears to be corrupt. The sense can be restored through two extra lines in the Sanskrit: “Ethics, immersion, conduct, and knowledge, and unification of mind have been developed by me, teacher of the references for the noble teaching.” | For padesavattī, the Sanskrit has pradeśavaktā, where vaktā means “speaker” and pradeśa has the sense “pointing out”. I think it means, “I am the one who taught the four great references (mahāpadesa)”. ↩
-This verse appears to be corrupt. The sense can be restored through two extra lines in the Sanskrit: “Ethics, immersion, conduct, and knowledge, and unification of mind have been developed by me, teacher of the references for the noble teaching.” | For padesavattī, the Sanskrit has pradeśavaktā, where vaktā means “speaker” and pradeśa has the sense “pointing out”. I think it means, “I am the one who taught the four great references (mahāpadesa)”. ↩
+The commentary says this line was added at the Council. ↩
-The commentary says this line was added at the Council. ↩
+This is similar to the idea of the Four Great references, and sets the scene for the First Council at which the teachings were recited. | Paññatto here means “pointed out” rather than “laid down”, as can be seen from DN 9:33.21, where the same phrase refers to the four noble truths. ↩
-This is similar to the idea of the Four Great references, and sets the scene for the First Council at which the teachings were recited. | Paññatto here means “pointed out” rather than “laid down”, as can be seen from DN 9:33.21, where the same phrase refers to the four noble truths. ↩
+Āvuso is from the root āyu (“age”) and thus has a respectful sense and does not mean “friend” as it is often translated. Like bhante, it is an indeclinable vocative of address that may be used with or without the name (see eg. MN 5:31.2). ↩
-Āvuso is from the root āyu (“age”) and thus has a respectful sense and does not mean “friend” as it is often translated. Like bhante, it is an indeclinable vocative of address that may be used with or without the name (see eg. MN 5:31.2). ↩
+I render bhante as “sir” when it stands alone and “honorable” when it prefixes a a name. | Unlike bhante, āyasmā (“venerable”) is declinable, so it is used in parts of speech other than direct address. It is from the same root as āvuso but with a slightly more respectful tone, perhaps because it sounds more Sanskritic. ↩
-I render bhante as “sir” when it stands alone and “honorable” when it prefixes a a name. | Unlike bhante, āyasmā (“venerable”) is declinable, so it is used in parts of speech other than direct address. It is from the same root as āvuso but with a slightly more respectful tone, perhaps because it sounds more Sanskritic. ↩
+These are not defined here, and the senior monks at the First Council were unable to agree on them (Kd 21:1.9.3). Nonetheless, the Pali Vinaya consistently labels the Pācittiya rules as “lesser” (khuddaka; Bu Pc 92:2.2.22, Bi Pc 96:2.2.22, Pvr 1.1:219.3), which would make the Pātidesanīyas “minor” (anukhuddaka). The Sekhiya rules are also “minor”, but they were not at this point reckoned among the training rules for recitation. ↩
-These are not defined here, and the senior monks at the First Council were unable to agree on them (Kd 21:1.9.3). Nonetheless, the Pali Vinaya consistently labels the Pācittiya rules as “lesser” (khuddaka; Bu Pc 92:2.2.22, Bi Pc 96:2.2.22, Pvr 1.1:219.3), which would make the Pātidesanīyas “minor” (anukhuddaka). The Sekhiya rules are also “minor”, but they were not at this point reckoned among the training rules for recitation. ↩
+“Divine punishment” is brahmadaṇḍa. Channa features often in the Vinaya as a monk who refuses correction and acts disrespectfully. The Sangha had already imposed an act of “ejection” (ukkhepanīyakamma) on him due to his persistent bad behavior, but that was still not enough (Kd 11:25.1.1). The brahmadaṇḍa was imposed at the First Council (Kd 21:1.12.1), upon which Channa finally saw the error of his ways. Brahmadaṇḍa is encountered in a different sense at DN 3:1.23.21. ↩
-“Divine punishment” is brahmadaṇḍa. Channa features often in the Vinaya as a monk who refuses correction and acts disrespectfully. The Sangha had already imposed an act of “ejection” (ukkhepanīyakamma) on him due to his persistent bad behavior, but that was still not enough (Kd 11:25.1.1). The brahmadaṇḍa was imposed at the First Council (Kd 21:1.12.1), upon which Channa finally saw the error of his ways. Brahmadaṇḍa is encountered in a different sense at DN 3:1.23.21. ↩
+Vattabba in such contexts means “advise, correct” rather than more generally “speak to”. Thus the brahmadaṇḍa is not the “silent treatment”. ↩
-Vattabba in such contexts means “advise, correct” rather than more generally “speak to”. Thus the brahmadaṇḍa is not the “silent treatment”. ↩
+The commentary says this line was added at the Council. ↩
-The commentary says this line was added at the Council. ↩
+Even on his deathbed, the Buddha retains mastery over his mind. ↩
-Even on his deathbed, the Buddha retains mastery over his mind. ↩
+Following the commentary, which reads this as a question. Anuruddha was renowned for his psychic powers. Note that Ānanda and Anuruddha have immediately adopted the forms of address recommended by the Buddha above. ↩
-Following the commentary, which reads this as a question. Anuruddha was renowned for his psychic powers. Note that Ānanda and Anuruddha have immediately adopted the forms of address recommended by the Buddha above. ↩
+Each of these characters reveal something of themselves in their verses. Sahampati, as a royal deity, emphasizes the universal nature of the teaching and the grandeur of the Buddha. ↩
-Each of these characters reveal something of themselves in their verses. Sahampati, as a royal deity, emphasizes the universal nature of the teaching and the grandeur of the Buddha. ↩
+“Bag of bones” is a loose rendering of samussaya. ↩
-“Bag of bones” is a loose rendering of samussaya. ↩
+Less creative than Brahmā, Sakka repeats a famous verse spoken by the Buddha at SN 15.20:8.1 and DN 17:2.17.5. ↩
-Less creative than Brahmā, Sakka repeats a famous verse spoken by the Buddha at SN 15.20:8.1 and DN 17:2.17.5. ↩
+Anuruddha was a reclusive meditator who specialized in mindfulness of breathing. ↩
-Anuruddha was a reclusive meditator who specialized in mindfulness of breathing. ↩
+Ānanda has the most emotional reaction. While Anuruddha speaks only of peace, Ānanda empathizes with those who were distraught. ↩
-Ānanda has the most emotional reaction. While Anuruddha speaks only of peace, Ānanda empathizes with those who were distraught. ↩
+Text omits “with hair disheveled” (kese pakiriya) when describing the shaven-headed monks. ↩
-Text omits “with hair disheveled” (kese pakiriya) when describing the shaven-headed monks. ↩
+“Still on the same business” (teneva karaṇīyena) calls back to DN 16:5.20.1, where they were said to be “on some business” (kenacideva karaṇīyena). They had been discussing all night. ↩
-“Still on the same business” (teneva karaṇīyena) calls back to DN 16:5.20.1, where they were said to be “on some business” (kenacideva karaṇīyena). They had been discussing all night. ↩
+An uplifting response to tragedy, full of beauty and celebration. ↩
-An uplifting response to tragedy, full of beauty and celebration. ↩
+It seem unlikely that everyone simply forgot. It was probably the custom to wait seven days before the cremation. ↩
-It seem unlikely that everyone simply forgot. It was probably the custom to wait seven days before the cremation. ↩
+“Unworn” is ahata, as at DN 14:1.33.9 and Kd 7:1.6.2. ↩
-“Unworn” is ahata, as at DN 14:1.33.9 and Kd 7:1.6.2. ↩
+“Coronation” is makuṭabandhana, “the binding of the crown”. The commentary says there was, fittingly, an auspicious decorative royal hall there; perhaps too the name was felt to pun with muktabandhana, “freedom from ties”. ↩
-“Coronation” is makuṭabandhana, “the binding of the crown”. The commentary says there was, fittingly, an auspicious decorative royal hall there; perhaps too the name was felt to pun with muktabandhana, “freedom from ties”. ↩
+I think sandhi here means “covered without gaps”. ↩
-I think sandhi here means “covered without gaps”. ↩
+With the passing of Sāriputta and Moggallāna, Mahākassapa was the most senior of the remaining leading mendicants. As a solitary recluse, it was unusual for him to be travelling with such a large group, or with anyone at all really. He was to cite the events depicted here at the start of the First Council (Kd 21:1.1.1). ↩
-With the passing of Sāriputta and Moggallāna, Mahākassapa was the most senior of the remaining leading mendicants. As a solitary recluse, it was unusual for him to be travelling with such a large group, or with anyone at all really. He was to cite the events depicted here at the start of the First Council (Kd 21:1.1.1). ↩
+A follower of the Bamboo-staffed Ascetic Gosāla (DN 2:19.1) | This may be an inspiration for the so-called “Flower Sermon”, a medieval Zen story that depicts the Buddha holding up a flower and Mahakassapa smiling. ↩
-A follower of the Bamboo-staffed Ascetic Gosāla (DN 2:19.1) | This may be an inspiration for the so-called “Flower Sermon”, a medieval Zen story that depicts the Buddha holding up a flower and Mahakassapa smiling. ↩
+Compare Bu Pc 72. The syntax is clumsy here, perhaps deliberately so. ↩
-Compare Bu Pc 72. The syntax is clumsy here, perhaps deliberately so. ↩
+Here sarīrāneva is plural and so must mean “relics”, whereas previously it was singular, “corpse”. ↩
-Here sarīrāneva is plural and so must mean “relics”, whereas previously it was singular, “corpse”. ↩
+As when he was born (DN 14:1.28.1). ↩
-As when he was born (DN 14:1.28.1). ↩
+Ajātasattu would have learned of the news from spies. It is a 600 km round trip to Rājagaha and back, which a mounted messenger could make in fourteen days. ↩
-Ajātasattu would have learned of the news from spies. It is a 600 km round trip to Rājagaha and back, which a mounted messenger could make in fourteen days. ↩
+A bold move, considering that his designs on the Vajjis were no secret. Perhaps he was seeking a pretext for war. The justification for taking a share of relics is caste, rather than practice of the Dhamma. ↩
-A bold move, considering that his designs on the Vajjis were no secret. Perhaps he was seeking a pretext for war. The justification for taking a share of relics is caste, rather than practice of the Dhamma. ↩
+Both the tribe and the town are exceedingly obscure, mentioned nowhere else in early texts. They must have been a small clan nearby. ↩
-Both the tribe and the town are exceedingly obscure, mentioned nowhere else in early texts. They must have been a small clan nearby. ↩
+The Koliyans were south-eastern neighbors of the Sakyans, and several of their towns and people feature in the early texts. ↩
-The Koliyans were neighbors of the Sakyans, and several of their towns and people feature in the early texts. ↩
+This brahmin is mentioned nowhere else. ↩
-This brahmin is mentioned nowhere else. ↩
+Dassāma (“we shall give”) is the future second plural of dadati. ↩
-Dassāma (“we shall give”) is the future second plural of dadati. ↩
+The brahmin Doṇa appears suddenly in the narrative, a reminder that there were many more people than the ones who are mentioned. The suttas record two encounters with a brahmin of this name: one is the wondrous story of seeing the Buddhas footprints (AN 4.36), while the other discusses the five kinds of brahmin (AN 5.192). ↩
-The brahmin Doṇa appears suddenly in the narrative, a reminder that there were many more people than the ones who are mentioned. The suttas record two encounters with a brahmin of this name: one is the wondrous story of seeing the Buddhas footprints (AN 4.36), while the other discusses the five kinds of brahmin (AN 5.192). ↩
+The fear of war was justified and the resolution achieved by Doṇa probably marks the last time these parties achieved a diplomatic outcome. The relative peace that had lasted most of the Buddha’s life was crumbling. We hear of war or threats of war between the Kosalans and the Magadhans, the Magadhans and the Vajjis, the Sakyans and the Koliyans, the Kosalans and the Mallas, and the Kosalans and the Sakyans. It is probably because of the latter two conflicts that Viḍūḍabha—Pasenadi’s son and the newly crowned king of Kosala—did not send an emissary to the funeral. By sparking conflicts with former allies the Sakyans and Mallas, Viḍūḍabha undid the successes of his father and fatally weakened the Kosalan Empire. When the dust cleared a few decades later, all these lands had been consumed by Magadha. ↩
-The fear of war was justified and the resolution achieved by Doṇa probably marks the last time these parties achieved a diplomatic outcome. The relative peace that had lasted most of the Buddha’s life was crumbling. We hear of war or threats of war between the Kosalans and the Magadhans, the Magadhans and the Vajjis, the Sakyans and the Koliyans, the Kosalans and the Mallas, and the Kosalans and the Sakyans. It is probably because of the latter two conflicts that Viḍūḍabha—Pasenadi’s son and the newly crowned king of Kosala—did not send an emissary to the funeral. By sparking conflicts with former allies the Sakyans and Mallas, Viḍūḍabha undid the successes of his father and fatally weakened the Kosalan Empire. When the dust cleared a few decades later, all these lands had been consumed by Magadha. ↩
+Thus begins the practice of establishing Buddhism by interring relics in a stupa. ↩
-Thus begins the practice of establishing Buddhism by interring relics in a stupa. ↩
+The Moriyas were a minor clan of the region, unmentioned outside of this passage, but their obscurity was not to last long. About a century after these events, Chandragupta the Moriyan, having won the Magadhan crown from the Nandas, proceeded to route the Greeks in the west. His empire, which covered most of northern India, was further expanded to the south by his son Bindusara and grandson Ashoka, under whom the Mauryan Empire became the greatest of all Indian empires. Thus Ajātasattu’s expansionist dreams were ultimately fulfilled beyond his imagining. ↩
-The Moriyas were a minor clan of the region, unmentioned outside of this passage, but their obscurity was not to last long. About a century after these events, Chandragupta the Moriyan, having won the Magadhan crown from the Nandas, proceeded to route the Greeks in the west. His empire, which covered most of northern India, was further expanded to the south by his son Bindusara and grandson Ashoka, under whom the Mauryan Empire became the greatest of all Indian empires. Thus Ajātasattu’s expansionist dreams were ultimately fulfilled beyond his imagining. ↩
+The commentary says this summary was added at the Council. ↩
-The commentary says this summary was added at the Council. ↩
+The commentary says this line was added at the Third Council, which was held about 150 years after the Buddha under Ashoka. The Buddha’s life was already fading into legend. ↩
-The commentary says this line was added at the Third Council, which was held about 150 years after the Buddha under Ashoka. The Buddha’s life was already fading into legend. ↩
+According to the commentary, the remainder of the text was added by the monks of Sri Lanka. Note, however, that this verse and the next are fairly similar to those in the Sanskrit text. Since that is a northern text, it seems unlikely these verses were composed in Sri Lanka. ↩
-According to the commentary, the remainder of the text was added by the monks of Sri Lanka. Note, however, that this verse and the next are fairly similar to those in the Sanskrit text. Since that is a northern text, it seems unlikely these verses were composed in Sri Lanka. ↩
+“Offering” is āyāga. ↩
-“Offering” is āyāga. ↩
+Picking up the story of the Buddha’s past life as King Mahāsudassana from DN 16:5.17.1. ↩
-Picking up the story of the Buddha’s past life as King Mahāsudassana from DN 16:5.17.1. ↩
+From here we leave DN 16 behind and with it any semblance of realism. Some of these details are shared with SN 22.96, which however does not mention the name Mahāsudassana. ↩
-From here we leave DN 16 behind and with it any semblance of realism. Some of these details are shared with SN 22.96, which however does not mention the name Mahāsudassana. ↩
+Readings vary. The Sanskrit text has saptapauruṣā ardhacaturthapauruṣāś ca nikhātā. ↩
-Readings vary. The Sanskrit text has saptapauruṣā ardhacaturthapauruṣāś ca nikhātā. ↩
+I think the point is that they listened to the music rather than doing bad things. ↩
-I think the point is that they listened to the music rather than doing bad things. ↩
+This is specific instance, so I use past tense. Where it is an abstract description of a legendary past, I use the present tense to denote an eternal or mythic present. ↩
-This is specific instance, so I use past tense. Where it is an abstract description of a legendary past, I use the present tense to denote an eternal or mythic present. ↩
+The wheel is firstly the sun and secondly the wheel of the chariots that drove the Indo-Europeans in their conquests. It is the manifestation of unstoppable power. The solar imagery is reflected in the name Mahāsudassana (“Great Splendor”). The whole story reflects the Indo-European dream of universal domination. ↩
-The wheel is firstly the sun and secondly the wheel of the chariots that drove the Indo-Europeans in their conquests. It is the manifestation of unstoppable power. The solar imagery is reflected in the name Mahāsudassana (“Great Splendor”). The whole story reflects the Indo-European dream of universal domination. ↩
+Many of the details in this myth echo the Brahmanical horse sacrifice. Since the horse was the primary source of Indo-European dominion, its sacrifice served to authorize the power of a king. It was a costly and dangerous rite that was attempted only by the greatest of sovereigns. ↩
-Many of the details in this myth echo the Brahmanical horse sacrifice. Since the horse was the primary source of Indo-European dominion, its sacrifice served to authorize the power of a king. It was a costly and dangerous rite that was attempted only by the greatest of sovereigns. ↩
+In the horse sacrifice, the horse is released for a year, while the king follows it with his army, claiming any land that it wanders on as his. ↩
-In the horse sacrifice, the horse is released for a year, while the king follows it with his army, claiming any land that it wanders on as his. ↩
+Read bhuñjati at MN 98:10.30 with yathābhuttañca bhuñjatha at DN 17:1.9.4, DN 26:6.7, and MN 129:35.7. Some have rendered these with “eat”, “enjoy”, or “govern”. But compare the archaic English “use” meaning “the benefit or profit of lands”. Thus yathābhuttañca bhuñjatha means “use as has been used”, i.e. “maintain the current level of taxation”. ↩
-Read bhuñjati at MN 98:10.30 with yathābhuttañca bhuñjatha at DN 17:1.9.4, DN 26:6.7, and MN 129:35.7. Some have rendered these with “eat”, “enjoy”, or “govern”. But compare the archaic English “use” meaning “the benefit or profit of lands”. Thus yathābhuttañca bhuñjatha means “use as has been used”, i.e. “maintain the current level of taxation”. ↩
+The Wheel plunges into the seas, while the sacrificial horse is born in the western and eastern seas. ↩
-The Wheel plunges into the seas, while the sacrificial horse is born in the western and eastern seas. ↩
+Historically, India has usually been divided into squabbling realms, but from an early age there was a dream of a unified and peaceful continent. ↩
-Historically, India has usually been divided into squabbling realms, but from an early age there was a dream of a unified and peaceful continent. ↩
+“At the High Court” (atthakaraṇapamukhe) is uncertain. Attha- has many variants, including aḍḍa- and aṭṭa-. Atthakaraṇa normally refers to a king “sitting in judgement” as at SN 3.7:1.5 or MN 89:13.3. Here, however it is a place. -Pamukha is a standard descriptor of the attributes of a wheel-turning monarch in the sense of “finest” (eg. DN 17:2.5.1) rather than “entrance”. Thus I take it as meaning “the supreme place of judgement” i.e. “High Court”. ↩
-“At the High Court” (atthakaraṇapamukhe) is uncertain. Attha- has many variants, including aḍḍa- and aṭṭa-. Atthakaraṇa normally refers to a king “sitting in judgement” as at SN 3.7:1.5 or MN 89:13.3. Here, however it is a place. -Pamukha is a standard descriptor of the attributes of a wheel-turning monarch in the sense of “finest” (eg. DN 17:2.5.1) rather than “entrance”. Thus I take it as meaning “the supreme place of judgement” i.e. “High Court”. ↩
+The white elephant is a symbol of royalty to this day. The description recalls Indra’s elephant Airāvata. For sattappatiṭṭho, the commentary has susaṇṭhitaaṅgapaccaṅga (“well-grounded on each and every limb”), a sense confirmed by the Mūlasarvāstivāda Bhaiṣajyavastu which has saptāṅgaḥ supratiṣṭhito (“well-established on seven limbs”). I will leave you to imagine what counts as a limb here, but make no mistake: he was a big boy. ↩
-The white elephant is a symbol of royalty to this day. The description recalls Indra’s elephant Airāvata. For sattappatiṭṭho, the commentary has susaṇṭhitaaṅgapaccaṅga (“well-grounded on each and every limb”), a sense confirmed by the Mūlasarvāstivāda Bhaiṣajyavastu which has saptāṅgaḥ supratiṣṭhito (“well-established on seven limbs”). I will leave you to imagine what counts as a limb here, but make no mistake: he was a big boy. ↩
+The sacrificial horse is likewise white with black head or forequarters. It is identified with the sun, thus being a “sky-walker”. “Thundercloud” (valāhaka; Sanskrit balāhaka) is the name of one of the four horses of Kṛṣṇa’s chariot in the Mahābharata. The description here also recalls the Vedic sacred horse uccaiḥśravas. ↩
-The sacrificial horse is likewise white with black head or forequarters. It is identified with the sun, thus being a “sky-walker”. “Thundercloud” (valāhaka; Sanskrit balāhaka) is the name of one of the four horses of Kṛṣṇa’s chariot in the Mahābharata. The description here also recalls the Vedic sacred horse uccaiḥśravas. ↩
+The jarring inclusion of “women” (itthī) in this list probably refers to state-sponsored prostitution. ↩
-The jarring inclusion of “women” (itthī) in this list probably refers to state-sponsored prostitution. ↩
+As at DN 5:19.1. ↩
-As at DN 5:19.1. ↩
+The palace is named “Principle” (dhamma) in recognition of the king being subject to a higher law. Normally I translate pāsāda as “stilt longhouse” but here something grander is meant. ↩
-The palace is named “Principle” (dhamma) in recognition of the king being subject to a higher law. Normally I translate pāsāda as “stilt longhouse” but here something grander is meant. ↩
+For kūṭāgāra as “chamber” see MN 37:8.10. ↩
-For kūṭāgāra as “chamber” see MN 37:8.10. ↩
+Thus denying the doctrine of Pūraṇa Kassapa at DN 2:17.5. This is the recognition, at least partially, of right view. ↩
-Thus denying the doctrine of Pūraṇa Kassapa at DN 2:17.5. This is the recognition, at least partially, of right view. ↩
+The mahāviyūha must have been some kind of structure at the entrance to the palace, a “foyer”. ↩
-The mahāviyūha must have been some kind of structure at the entrance to the palace, a “foyer”. ↩
+These are the three factors of right thought. The king skillfully uses a transition in physical space to set up his intention to meditate. ↩
-These are the three factors of right thought. The king skillfully uses a transition in physical space to set up his intention to meditate. ↩
+Here as in DN 1, jhāna is not a uniquely Buddhist practice. ↩
-Here as in DN 1, jhāna is not a uniquely Buddhist practice. ↩
+This segment breaks the expected pattern of “foremost” things. ↩
-This segment breaks the expected pattern of “foremost” things. ↩
+Not the British car of the same name. The chariot is the source of victory in battle. ↩
-Not the British car of the same name. The chariot is the source of victory in battle. ↩
+Read dukūlasandanāni, where dukūla is “fine cloth, silk” and sandana is “cord, tether”. ↩
-Read dukūlasandanāni, where dukūla is “fine cloth, silk” and sandana is “cord, tether”. ↩
+An odd detail. Maybe the sound of the elephants disturbed his meditation? ↩
-An odd detail. Maybe the sound of the elephants disturbed his meditation? ↩
+Like Ānanda at DN 16:5.13.1. ↩
-Like Ānanda at DN 16:5.13.1. ↩
+He makes it clear that this will not be an intimate visit. ↩
-He makes it clear that this will not be an intimate visit. ↩
+The aorist is not past tense, as it is governed by mā. ↩
-The aorist is not past tense, as it is governed by mā. ↩
+“Desire” is chanda, the first of the four bases of psychic power, which in DN 16:3.3.1 are said to lead to long life. By urging him to live long, she inverts the Mahāparinibbānasutta where Ānanda fails to do the same. ↩
-“Desire” is chanda, the first of the four bases of psychic power, which in DN 16:3.3.1 are said to lead to long life. By urging him to live long, she inverts the Mahāparinibbānasutta where Ānanda fails to do the same. ↩
+Implying that Ānanda was right to not beg the Buddha to live long. ↩
-Implying that Ānanda was right to not beg the Buddha to live long. ↩
+At AN 6.16:2.2 this advice is given by Nakula’s mother. ↩
-At AN 6.16:2.2 this advice is given by Nakula’s mother. ↩
+Like Ānanda at DN 16:5.13.1. ↩
-Like Ānanda at DN 16:5.13.1. ↩
+This contrasts with the Buddha’s last meal at DN 16:4.20.1, which caused sickness and distress. The Buddha was rejecting existence entirely, whereas Mahāsudassana was continuing in a pleasant form of conditioned existence. ↩
-This contrasts with the Buddha’s last meal at DN 16:4.20.1, which caused sickness and distress. The Buddha was rejecting existence entirely, whereas Mahāsudassana was continuing in a pleasant form of conditioned existence. ↩
+After DN 5:21.16, this is the second Jātaka in the Dīghanikāya. ↩
-After DN 5:21.16, this is the second Jātaka in the Dīghanikāya. ↩
+Accepting the Mahāsaṅgīti’s reading of vessinī. I believe the variant velāmikā is a ghost word contaminated from AN 9.20:4.1. ↩
-Accepting the Mahāsaṅgīti’s reading of vessinī. I believe the variant velāmikā is a ghost word contaminated from AN 9.20:4.1. ↩
+This picks up from the events of DN 16:2.5.1, which however discusses only the Ñātikans (who are reckoned among the Vajjis). Like DN 17, it bears many signs of a late sutta. The overall theme is the presence of a cosmic order where the liberating teaching of the Buddha is reconciled with the requirements of worldly power. ↩
-This picks up from the events of DN 16:2.5.1, which however discusses only the Ñātikans (who are reckoned among the Vajjis). Like DN 17, it bears many signs of a late sutta. The overall theme is the presence of a cosmic order where the liberating teaching of the Buddha is reconciled with the requirements of worldly power. ↩
+This list of ten nations is unique. The omission of the Aṅgas and Magadhans is noted below. The more famous list of “sixteen nations” adds Avanti and Assaka in the south, and Gandhāra and Kamboja in the north-west (eg. AN 3.70:28.3). The Buddha did not visit these lands, which explains why they are omitted. ↩
-This list of ten nations is unique. The omission of the Aṅgas and Magadhans is noted below. The more famous list of “sixteen nations” adds Avanti and Assaka in the south, and Gandhāra and Kamboja in the north-west (eg. AN 3.70:28.3). The Buddha did not visit these lands, which explains why they are omitted. ↩
+“Devotees” is paricāraka, which normally means “servant”. It is not in the relevant passages of DN 16. This sense is found in only a couple of other places, both late (Snp 5.18:1.2, Kd 1:22.14.8). ↩
-“Devotees” is paricāraka, which normally means “servant”. It is not in the relevant passages of DN 16. This sense is found in only a couple of other places, both late (Snp 5.18:1.2, Kd 1:22.14.8). ↩
+Bearing in mind that none of the nations were actually mentioned in the relevant Mahāparinibbānasutta passage, this whole introduction is framed to emphasize the importance of Magadha to Buddhism, especially given the problematic character of Ajātasattu. In the decades following the Buddha’s death, the Buddhist community adapted to a new political landscape which for a time saw the entirety of Buddhism contained within the sprawling Magadhan empire. ↩
-Bearing in mind that none of the nations were actually mentioned in the relevant Mahāparinibbānasutta passage, this whole introduction is framed to emphasize the importance of Magadha to Buddhism, especially given the problematic character of Ajātasattu. In the decades following the Buddha’s death, the Buddhist community adapted to a new political landscape which for a time saw the entirety of Buddhism contained within the sprawling Magadhan empire. ↩
+As we known from DN 2, Bimbisāra had recently been murdered by Ajātasattu. ↩
-As we known from DN 2, Bimbisāra had recently been murdered by Ajātasattu. ↩
+A not-so-subtle hint of the changes under Ajātasattu. The passing of Bimbisāra signifies the crumbling of the social order that prevailed in the Buddha’s lifetime, bringing with it the immediate threat of war and chaos. This sutta establishes a timeless order that persists while worldly conditions fluctuate. ↩
-A not-so-subtle hint of the changes under Ajātasattu. The passing of Bimbisāra signifies the crumbling of the social order that prevailed in the Buddha’s lifetime, bringing with it the immediate threat of war and chaos. This sutta establishes a timeless order that persists while worldly conditions fluctuate. ↩
+Elsewhere the suttas say that Bimbisāra went for refuge (DN 4:6.33), while the Vinaya says he was in fact a stream-enterer (Kd 1:22.9.1), which is confirmed below. The Jains, however, claim him as one of their own but say he went to hell for committing suicide. Like his son Ajātasattu, it is likely that he frequented several teachers in his realm. ↩
-Elsewhere the suttas say that Bimbisāra went for refuge (DN 4:6.33), while the Vinaya says he was in fact a stream-enterer (Kd 1:22.9.1), which is confirmed below. The Jains, however, claim him as one of their own but say he went to hell for committing suicide. Like his son Ajātasattu, it is likely that he frequented several teachers in his realm. ↩
+Near the town of Uruvelā on the bank of the Nerañjarā River at the place known today as Bodhgaya. ↩
-Near the town of Uruvelā on the bank of the Nerañjarā River at the place known today as Bodhgaya. ↩
+“Suggestion” is parikathaṁ, which elsewhere occurs in the Vinaya (Kd 7:1.5.16) and the Abhidhamma Vibhaṅga (Vb 17:43.2) in the sense of “hint”. ↩
-“Suggestion” is parikathaṁ, which elsewhere occurs in the Vinaya (Kd 7:1.5.16) and the Abhidhamma Vibhaṅga (Vb 17:43.2) in the sense of “hint”. ↩
+Normally aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā describes listening to Dhamma. This whole process seems unusually laborious. ↩
-Normally aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā describes listening to Dhamma. This whole process seems unusually laborious. ↩
+Nāmadheyyaṁ means “name (borne by someone or something)”, not “one who bears the name” (MN 50:22.1). ↩
-Nāmadheyyaṁ means “name (borne by someone or something)”, not “one who bears the name” (MN 50:22.1). ↩
+Janavasabha is “chief of men”, spelled janesabha at DN 20:10.10 and DN 32:10.9. The synonym narāsabha is an occasional poetic epithet of the Buddha (Snp 3.11:6.2, Snp 5.1:21.3, SN 11.3:14.2). In Sanskrit we find puruṣaṛṣabha in the same sense. ↩
-Janavasabha is “chief of men”, spelled janesabha at DN 20:10.10 and DN 32:10.9. The synonym narāsabha is an occasional poetic epithet of the Buddha (Snp 3.11:6.2, Snp 5.1:21.3, SN 11.3:14.2). In Sanskrit we find puruṣaṛṣabha in the same sense. ↩
+Uḷāravaṇṇa describes beautiful people at MN 96:7.8. ↩
-Uḷāravaṇṇa describes beautiful people at MN 96:7.8. ↩
+Read ito. I think this implies what is stated more explicitly in Anuruddha’s partly parallel verses at Thag 16.9:23.1: after each of seven rebirths under Vessavaṇa he can become a king of men. This explains the name Janavasabha. ↩
-Read ito. I think this implies what is stated more explicitly in Anuruddha’s partly parallel verses at Thag 16.9:23.1: after each of seven rebirths under Vessavaṇa he can become a king of men. This explains the name Janavasabha. ↩
+It is rare to see saṁsāra used as a countable noun, but see Thag 2.48:2.2. ↩
-It is rare to see saṁsāra used as a countable noun, but see Thag 2.48:2.2. ↩
+As a stream-enterer he is freed from any lower rebirths, yet he still aspires to a higher realization. ↩
-As a stream-enterer he is freed from any lower rebirths, yet he still aspires to a higher realization. ↩
+In this idiom, the verb for “aware” varies between sañjānāti, jānāti, pajānāti, and sampajānāti. ↩
-In this idiom, the verb for “aware” varies between sañjānāti, jānāti, pajānāti, and sampajānāti. ↩
+Compare SN 1.50:5.1 and SN 2.24:6.1. ↩
-Compare SN 1.50:5.1 and SN 2.24:6.1. ↩
+It is not just the Vajjis and the Buddhist Saṅgha who meet frequently in a hall to discuss business, but the gods as well. Here we get a rare glimpse into how the heavens work, or more to the point, how depictions of heavenly proceedings act as a template for how things should be on earth. ↩
-It is not just the Vajjis and the Buddhist Saṅgha who meet frequently in a hall to discuss business, but the gods as well. Here we get a rare glimpse into how the heavens work, or more to the point, how depictions of heavenly proceedings act as a template for how things should be on earth. ↩
+The Thirty-Three and the Four Great Kings are both present; the heavenly realms are not shut off from one another. ↩
-The Thirty-Three and the Four Great Kings are both present; the heavenly realms are not shut off from one another. ↩
+For vipakkamati compare MN 127:11.1. ↩
-For vipakkamati compare MN 127:11.1. ↩
+Compare DN 11:80.12. ↩
-Compare DN 11:80.12. ↩
+For vipāko bhavissati in discerning the results of signs, compare DN 1:1.24.2. ↩
-For vipāko bhavissati in discerning the results of signs, compare DN 1:1.24.2. ↩
+See AN 3.127:2.3. ↩
-See AN 3.127:2.3. ↩
+This phrase is also at DN 19:16.8, but apart from that the words pakativaṇṇa (“normal appearance”), anabhisambhavanīya (“imperceptible”), and cakkhupatha (“visual range”) are all unique in the early texts. ↩
-This phrase is also at DN 19:16.8, but apart from that the words pakativaṇṇa (“normal appearance”), anabhisambhavanīya (“imperceptible”), and cakkhupatha (“visual range”) are all unique in the early texts. ↩
+For the unique term “human form” (mānusaṁ viggahaṁ) compare the Vinaya phrase manussaviggahaṁ (Bu Pj 3:2.49.1). ↩
-For the unique term “human form” (mānusaṁ viggahaṁ) compare the Vinaya phrase manussaviggahaṁ (Bu Pj 3:2.49.1). ↩
+Also appearing in DN 21:1.8.3, DN 20:10.11, and SN 35.119, Pañcasikha (“Five-Crest”) was a handsome and virile deity of the gandhabbas. ↩
-Also appearing in DN 21:1.8.3, DN 20:10.11, and SN 35.119, Pañcasikha (“Five-Crest”) was a handsome and virile deity of the gandhabbas. ↩
+Bhāsittha is 3rd singular aorist middle voice. ↩
-Bhāsittha is 3rd singular aorist middle voice. ↩
+Compare MN 91:21.4. ↩
-Compare MN 91:21.4. ↩
+“Corporeal form” is attabhāva, which elsewhere I have translated as “life-form”. ↩
-“Corporeal form” is attabhāva, which elsewhere I have translated as “life-form”. ↩
+Everything Sanaṅkumāra says is just a bit off. Here he adopts an idiom commonly used by the Buddha, but in third person rather than the Buddha’s second person; and he asks only rhetorically, where the Buddha engages with his audience. If it were only this one example it would mean nothing, but similar changes happen throughout. I believe this is a subtle literary device that tells two narratives to two audiences. To potential converts it sounds like Sanaṅkumāra is giving a ringing and learned endorsement of Buddhism, while to knowledgeable Buddhists he appears as less than well versed in the teachings. I note these eccentric wordings as we proceed. ↩
-Everything Sanaṅkumāra says is just a bit off. Here he adopts an idiom commonly used by the Buddha, but in third person rather than the Buddha’s second person; and he asks only rhetorically, where the Buddha engages with his audience. If it were only this one example it would mean nothing, but similar changes happen throughout. I believe this is a subtle literary device that tells two narratives to two audiences. To potential converts it sounds like Sanaṅkumāra is giving a ringing and learned endorsement of Buddhism, while to knowledgeable Buddhists he appears as less than well versed in the teachings. I note these eccentric wordings as we proceed. ↩
+The sutta began by recounting those who have achieved various stages of awakening. But escape from rebirth threatens the gods; this potentially fraught relationship is played out in MN 49. Sanaṅkumāra is preempting such arguments by pointing out that many of the Buddha’s followers are reborn among the gods and do not escape transmigration, at least not for now. This is no trivial metaphysical argument. In order for Buddhism to prevail, it must show that its radical soteriology is compatible with worldly prosperity, lest it face opposition from kings and other temporal powers. The gods act as proxies to demonstrate the appropriate behavior for terrestrial kings. This is why the leading character is Bimbisāra/Janavasabha, who straddles the two realms. ↩
-The sutta began by recounting those who have achieved various stages of awakening. But escape from rebirth threatens the gods; this potentially fraught relationship is played out in MN 49. Sanaṅkumāra is preempting such arguments by pointing out that many of the Buddha’s followers are reborn among the gods and do not escape transmigration, at least not for now. This is no trivial metaphysical argument. In order for Buddhism to prevail, it must show that its radical soteriology is compatible with worldly prosperity, lest it face opposition from kings and other temporal powers. The gods act as proxies to demonstrate the appropriate behavior for terrestrial kings. This is why the leading character is Bimbisāra/Janavasabha, who straddles the two realms. ↩
+Sanaṅkumāra begins sharing the Buddha’s teaching with the gods, starting with the bases of psychic power that featured prominently in DN 16. Here, however, he focuses on the worldly dimensions of psychic powers, ignoring the liberating dimension that was central to the Buddha. This sets the pattern for the teachings to follow, except for the very last. ↩
-Sanaṅkumāra begins sharing the Buddha’s teaching with the gods, starting with the bases of psychic power that featured prominently in DN 16. Here, however, he focuses on the worldly dimensions of psychic powers, ignoring the liberating dimension that was central to the Buddha. This sets the pattern for the teachings to follow, except for the very last. ↩
+Yāva supaññattā, which is also at MN 51:4.3, is a variation of the common exclamation yāva subhāsita. The phrase iddhipahutāya iddhivisavitāya iddhivikubbanatāya is unique. The Paṭisambhidāmagga draws on this passage to explain vikubbana both as a general term for development of psychic powers (Ps 3.2:4.3) and as specific kind of psychic power, namely the transformation of one’s apparent form as demonstrated by Sanaṅkumāra (Ps 3.2:15.1). ↩
-Yāva supaññattā, which is also at MN 51:4.3, is a variation of the common exclamation yāva subhāsita. The phrase iddhipahutāya iddhivisavitāya iddhivikubbanatāya is unique. The Paṭisambhidāmagga draws on this passage to explain vikubbana both as a general term for development of psychic powers (Ps 3.2:4.3) and as specific kind of psychic power, namely the transformation of one’s apparent form as demonstrated by Sanaṅkumāra (Ps 3.2:15.1). ↩
+These “three opportunities” are not found elsewhere. ↩
-These “three opportunities” are not found elsewhere. ↩
+This unique term is the reverse of the phrase that begins the first jhāna. The passage, however, speaks only of lifestyle rather than deep meditation. ↩
-This unique term is the reverse of the phrase that begins the first jhāna. The passage, however, speaks only of lifestyle rather than deep meditation. ↩
+“Aloof” (asaṁsaṭṭha) is a synonym of “secluded” (vivicca). The jhāna formulas are extremely stable and it is rare to find them played with like this. ↩
-“Aloof” (asaṁsaṭṭha) is a synonym of “secluded” (vivicca). The jhāna formulas are extremely stable and it is rare to find them played with like this. ↩
+Since jhāna arises from pleasure, it cannot be meant here. ↩
-Since jhāna arises from pleasure, it cannot be meant here. ↩
+“Coarse physical, verbal, and mental processes” (oḷārikā kāyasaṅkhārā …vacīsaṅkhārā … cittasaṅkhārā) is another unique term. They are probably to be identified with the three “processes” of MN 44:14.2. ↩
-“Coarse physical, verbal, and mental processes” (oḷārikā kāyasaṅkhārā …vacīsaṅkhārā … cittasaṅkhārā) is another unique term. They are probably to be identified with the three “processes” of MN 44:14.2. ↩
+This builds off DN 1:2.24.1, but the full phrase is only here and DN 19:7.2. ↩
-This builds off DN 1:2.24.1, but the full phrase is only here and DN 19:7.2. ↩
+Normally satipaṭṭhāna is taught “in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment” (eg. DN 22:1.7). Here, in yet another unique phrasing, a more humble goal is sought. ↩
-Normally satipaṭṭhāna is taught “in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment” (eg. DN 22:1.7). Here, in yet another unique phrasing, a more humble goal is sought. ↩
+Again the liberating dimension is ignored in favor of worldly psychic abilities. This is another unique formulation. ↩
-Again the liberating dimension is ignored in favor of worldly psychic abilities. This is another unique formulation. ↩
+Also found at AN 7.45:1.1. At MN 44:12.4 the four right efforts are said to be the “prerequisites of immersion”. Here at last Sanaṅkumāra introduces the liberating dimension of the path as a whole. ↩
-Also found at AN 7.45:1.1. At MN 44:12.4 the four right efforts are said to be the “prerequisites of immersion”. Here at last Sanaṅkumāra introduces the liberating dimension of the path as a whole. ↩
+Also at SN 45.1, etc. ↩
-Also at SN 45.1, etc. ↩
+To the standard passage on the qualities of the Dhamma, Sanaṅkumāra clumsily tacks on the line spoken by the Buddha when he was persuaded by Brahmā to teach (SN 6.1:10.1, DN 14:3.7.13, MN 26:21.6, MN 85:45.6). ↩
-To the standard passage on the qualities of the Dhamma, Sanaṅkumāra clumsily tacks on the line spoken by the Buddha when he was persuaded by Brahmā to teach (SN 6.1:10.1, DN 14:3.7.13, MN 26:21.6, MN 85:45.6). ↩
+Finally the question is answered, although the number of deaths is obviously exaggerated. We cannot estimate the population size at the time with any confidence. But we know that Pāṭaliputta under Ashoka covered about 25 km/2, which suggests a population somewhere around 250,000. Probably there were a few million people in the whole of Magadha. ↩
-Finally the question is answered, although the number of deaths is obviously exaggerated. We cannot estimate the population size at the time with any confidence. But we know that Pāṭaliputta under Ashoka covered about 25 km/2, which suggests a population somewhere around 250,000. Probably there were a few million people in the whole of Magadha. ↩
+The commentary identifies these as non-returners, but this is unlikely as puññābhāga (“share of merit”) indicates those who do good for the sake of a good rebirth rather than liberation (AN 6.63:30.2). There would have been countless more of such good folk than stream-enterers, whereas the number of non-returners, as indicated by the count of the Ñātikans, would have been small, not “countless”. This verse is also at SN 6.13:7.1, where the commentary says nothing of non-returners. ↩
-The commentary identifies these as non-returners, but this is unlikely as puññābhāga (“share of merit”) indicates those who do good for the sake of a good rebirth rather than liberation (AN 6.63:30.2). There would have been countless more of such good folk than stream-enterers, whereas the number of non-returners, as indicated by the count of the Ñātikans, would have been small, not “countless”. This verse is also at SN 6.13:7.1, where the commentary says nothing of non-returners. ↩
+Sanaṅkumāra lives longer than the lesser gods so he has a broader perspective. He emphasizes the long-term stability of cosmic order, which prevails through the crises that afflict the short-lived kingdoms of men. ↩
-Sanaṅkumāra lives longer than the lesser gods so he has a broader perspective. He emphasizes the long-term stability of cosmic order, which prevails through the crises that afflict the short-lived kingdoms of men. ↩
+Astonishingly, this sutta traces its textual lineage directly to Brahmā, exactly like the Brahmanical texts (eg. Bṛhadāraṇyaka Upaniṣad 6.5.4). Of course, Brahmā gets his teaching from the Buddha, but this is clearly copying the Brahmanical model. ↩
-Astonishingly, this sutta traces its textual lineage directly to Brahmā, exactly like the Brahmanical texts (eg. Bṛhadāraṇyaka Upaniṣad 6.5.4). Of course, Brahmā gets his teaching from the Buddha, but this is clearly copying the Brahmanical model. ↩
+Here Ānanda plays a key role as the linchpin of the oral tradition. It is likely that not just the Mahāparinibbānasutta itself, but all these suttas of this cycle were composed by Ānanda or his students. ↩
-Here Ānanda plays a key role as the linchpin of the oral tradition. It is likely that not just the Mahāparinibbānasutta itself, but all these suttas of this cycle were composed by Ānanda or his students. ↩
+With this unique ending, there is no claim that this sutta was heard by the mendicants in the usual way. Rather it makes its purpose explicit, to act as a means to widely propagate the Dhamma. The Mahāparinibbānasutta also speaks of the spread of the Dhamma, and the Janavasabhasutta indicates some of the means by which that was achieved in the decades following the Buddha’s death; in particular, by allying itself with the ascendant power of Magadha. ↩
-With this unique ending, there is no claim that this sutta was heard by the mendicants in the usual way. Rather it makes its purpose explicit, to act as a means to widely propagate the Dhamma. The Mahāparinibbānasutta also speaks of the spread of the Dhamma, and the Janavasabhasutta indicates some of the means by which that was achieved in the decades following the Buddha’s death; in particular, by allying itself with the ascendant power of Magadha. ↩
+We were introduced to Pañcasikha in DN 18, which is similar to the current sutta in many other details as well. Thus this sutta can be considered as a distant cousin to the Mahāparinibbāna cycle. ↩
-We were introduced to Pañcasikha in DN 18, which is similar to the current sutta in many other details as well. Thus this sutta can be considered as a distant cousin to the Mahāparinibbāna cycle. ↩
+The council of gods described by Janavasabha at DN 18:12.1, while otherwise similar, took place at the entry to a rainy season, whereas this one is at the end of a rainy season. This cannot have been the Buddha’s last rains, for he was already in Vajji by then. ↩
-The council of gods described by Janavasabha at DN 18:12.1, while otherwise similar, took place at the entry to a rainy season, whereas this one is at the end of a rainy season. This cannot have been the Buddha’s last rains, for he was already in Vajji by then. ↩
+For “genuine praise” (yathābhucce vaṇṇe), see DN 1:1.28.1. ↩
-For “genuine praise” (yathābhucce vaṇṇe), see DN 1:1.28.1. ↩
+This set of eight is not found elsewhere. | “Proffered” is payirudāhāsi, a unique term in early texts. ↩
-This set of eight is not found elsewhere. | “Proffered” is payirudāhāsi, a unique term in early texts. ↩
+Sakka adopts the same rhetorical style as Sanaṅkumāra (DN 18:20.2). ↩
-Sakka adopts the same rhetorical style as Sanaṅkumāra (DN 18:20.2). ↩
+Compare DN 18:25.1. ↩
-Compare DN 18:25.1. ↩
+Paṭipadā is instrumental. ↩
-Paṭipadā is instrumental. ↩
+I don’t think this idea is found elsewhere in quite this way. Normally it is said that the path leads to Nibbāna like the rivers lead to the ocean (eg. SN 45.114:1.1). ↩
-I don’t think this idea is found elsewhere in quite this way. Normally it is said that the path leads to Nibbāna like the rivers lead to the ocean (eg. SN 45.114:1.1). ↩
+This item is unique. ↩
-This item is unique. ↩
+Another unique item. ↩
-Another unique item. ↩
+This is normally true, but in some cases the Buddha left a badly-behaved community (MN 48), dismissed misbehaving monks (eg. AN 8.10:2.2), or even dismissed a large community (MN 67). | The “joy of solitude” is ekārāmataṁ . ↩
-This is normally true, but in some cases the Buddha left a badly-behaved community (MN 48), dismissed misbehaving monks (eg. AN 8.10:2.2), or even dismissed a large community (MN 67). | The “joy of solitude” is ekārāmataṁ . ↩
+Also at DN 29:29.5, AN 4.23:4.1, and Iti 112:5.1. ↩
-Also at DN 29:29.5, AN 4.23:4.1, and Iti 112:5.1. ↩
+Pariyositasaṅkappo (“achieved all he wished for”) is a synonym of the more common paripuṇṇasaṅkappo (eg. MN 29:2.5). ↩
-Pariyositasaṅkappo (“achieved all he wished for”) is a synonym of the more common paripuṇṇasaṅkappo (eg. MN 29:2.5). ↩
+This impossibility is also at AN 1.277:1.1 and MN 115:14.1. | “In one solar system” (ekissā lokadhātuyā): a single lokadhātu encompasses a single terrestrial world with a single moon and sun. ↩
-This impossibility is also at AN 1.277:1.1 and MN 115:14.1. | “In one solar system” (ekissā lokadhātuyā): a single lokadhātu encompasses a single terrestrial world with a single moon and sun. ↩
+It is not common to wish for the Buddha’s long life, but we do find this sentiment expressed in a conversation between Sāriputta and Ānanda (SN 21.2:3.5). ↩
-It is not common to wish for the Buddha’s long life, but we do find this sentiment expressed in a conversation between Sāriputta and Ānanda (SN 21.2:3.5). ↩
+“Having appraised” (saṅkhāya) is glossed by the commentary with “having known” (jānitvā). Compare the discussion on “judgementalism” at DN 1:1.3.1. ↩
-“Having appraised” (saṅkhāya) is glossed by the commentary with “having known” (jānitvā). Compare the discussion on “judgementalism” at DN 1:1.3.1. ↩
+Disampati means “head of the directions”, i.e. king of all the land. He and his story are found nowhere else in the early texts. ↩
-Disampati means “head of the directions”, i.e. king of all the land. He and his story are found nowhere else in the early texts. ↩
+“Steward” is Govinda, literally “lord of cows”. The “high priest” (purohita) was a hereditary office, a learned ritualist and adviser attached to a specific family. For royal families the post could be highly contested. The closeness of the role is shown in that aristocratic families could be referred to by the lineage of the high priest. ↩
-“Steward” is Govinda, literally “lord of cows”. The “high priest” (purohita) was a hereditary office, a learned ritualist and adviser attached to a specific family. For royal families the post could be highly contested. The closeness of the role is shown in that aristocratic families could be referred to by the lineage of the high priest. ↩
+While the current sutta does not explicitly identify their realm, Dīpavaṁsa iii 40 records Disampati and Reṇu as kings of Kāsi. This fits with the geographical layout depicted in this sutta, with Kāsi at the center. The story, then, depicts the establishment of Brahmanical kings across India from Kāsi. ↩
-While the current sutta does not explicitly identify their realm, Dīpavaṁsa iii 40 records Disampati and Reṇu as kings of Kāsi. This fits with the geographical layout depicted in this sutta, with Kāsi at the center. The story, then, depicts the establishment of Brahmanical kings across India from Kāsi. ↩
+Jotipāla means “guardian of the sacred flame”, i.e. someone who maintains the Vedic fire ritual (see below at DN 1947.26). There was another Jotipāla in the time of Buddha Kassapa at MN 81:6.2, and another who was a religious founder of the past at AN 6.54:18.1. ↩
-Jotipāla means “guardian of the sacred flame”, i.e. someone who maintains the Vedic fire ritual (see below at DN 1947.26). There was another Jotipāla in the time of Buddha Kassapa at MN 81:6.2, and another who was a religious founder of the past at AN 6.54:18.1. ↩
+The king’s only care, it seems, is not for the passing of his friend, but that he no longer gets to indulge in whatever he wants. ↩
-The king’s only care, it seems, is not for the passing of his friend, but that he no longer gets to indulge in whatever he wants. ↩
+This shows that Govinda is an office rather than a personal name. ↩
-This shows that Govinda is an office rather than a personal name. ↩
+Following the Mahāsaṅgīti reading rather than the PTS (nānusāsi … nānusāsati). It seems required by the context that he does more than his father. ↩
-Following the Mahāsaṅgīti reading rather than the PTS (nānusāsi … nānusāsati). It seems required by the context that he does more than his father. ↩
+Following PTS reading sukhaṁ edheyyātha. ↩
-Following PTS reading sukhaṁ edheyyātha. ↩
+The meaning of sakaṭamukhaṁ (“front of a cart”) is clarified by comparison with the parallels. T 8 is identical (其界廣闊。正南南隅，其界狹略，猶如車形), while DA 3 expresses a similar idea more briefly (此閻浮提地， 內廣外狹). The Mahāvastu (Mvu 85.17) confirms this sense with dakṣiṇena saṁkṣiptā śakaṭamukhasaṁsthitaṁ. These appears to demonstrate a knowledge of the shape of the Indian subcontinent. Below it says that each of the kingdoms is shaped like the front of a cart, rather than India as a whole; the relation between these ideas is not clear to me. ↩
-The meaning of sakaṭamukhaṁ (“front of a cart”) is clarified by comparison with the parallels. T 8 is identical (其界廣闊。正南南隅，其界狹略，猶如車形), while DA 3 expresses a similar idea more briefly (此閻浮提地， 內廣外狹). The Mahāvastu (Mvu 85.17) confirms this sense with dakṣiṇena saṁkṣiptā śakaṭamukhasaṁsthitaṁ. These appears to demonstrate a knowledge of the shape of the Indian subcontinent. Below it says that each of the kingdoms is shaped like the front of a cart, rather than India as a whole; the relation between these ideas is not clear to me. ↩
+Neither Rhys Davids nor Walshe translate this line, but it receives an extensive discussion in the commentary. It says that six kingdoms were arranged around Reṇu’s kingdom in the middle, like an umbrella (vitānasadisaṁ). ↩
-Neither Rhys Davids nor Walshe translate this line, but it receives an extensive discussion in the commentary. It says that six kingdoms were arranged around Reṇu’s kingdom in the middle, like an umbrella (vitānasadisaṁ). ↩
+The verses tell the realms starting with the rising sun in Kaliṅga in the east and proceeding clockwise (padakkhiṇā) until the circle is complete with Aṅga on the Kaliṅga border. Thus the original center was probably the last place on the list, Kāsi, which is indeed geographically central. ↩
-The verses tell the realms starting with the rising sun in Kaliṅga in the east and proceeding clockwise (padakkhiṇā) until the circle is complete with Aṅga on the Kaliṅga border. Thus the original center was probably the last place on the list, Kāsi, which is indeed geographically central. ↩
+Kaliṅga was a coastal realm in modern Odisha and Andhra Pradesh. There is no consensus on the exact location of Dantapura. ↩
-Kaliṅga was a coastal realm in modern Odisha and Andhra Pradesh. There is no consensus on the exact location of Dantapura. ↩
+Assaka stretched from Kaliṅga’s western border across the interior. Potana is modern Bodhan in Telangana state. ↩
-Assaka stretched from Kaliṅga’s western border across the interior. Potana is modern Bodhan in Telangana state. ↩
+Mahesaya is a variant spelling for māhissatī; Mahāvastu has māhiṣmatī. It is in present-day Madhya Pradesh, on the banks of Narmada River, and is perhaps to be identified with modern Maheshwar. ↩
-Mahesaya is a variant spelling for māhissatī; Mahāvastu has māhiṣmatī. It is in present-day Madhya Pradesh, on the banks of Narmada River, and is perhaps to be identified with modern Maheshwar. ↩
+Sovīra was on the lower Indus, and Roruka is identified with modern Rohri in Sindh province, Pakistan. It is unlikely that they received Aryan culture from Kāsi. ↩
-Sovīra was on the lower Indus, and Roruka is identified with modern Rohri in Sindh province, Pakistan. It is unlikely that they received Aryan culture from Kāsi. ↩
+The names of the aristocrat kings—most of which are difficult to identify from other sources—are listed in an abruptly-inserted verse. The names are missing from the parallels in Mahāvastu and DA 3, but T 8 appears to have the same list of names in the same order, except with Reṇu at the start. Rhys Davids proposes to assign each one to a kingdom as listed in the same order. This seems to work for the first four names, as Ja 424, invoking this sutta, identifies Bharata as king of Sovīra. But it falls apart with Reṇu, who as we have seen, belongs in Kāsi rather than Videha. ↩
-The names of the aristocrat kings—most of which are difficult to identify from other sources—are listed in an abruptly-inserted verse. The names are missing from the parallels in Mahāvastu and DA 3, but T 8 appears to have the same list of names in the same order, except with Reṇu at the start. Rhys Davids proposes to assign each one to a kingdom as listed in the same order. This seems to work for the first four names, as Ja 424, invoking this sutta, identifies Bharata as king of Sovīra. But it falls apart with Reṇu, who as we have seen, belongs in Kāsi rather than Videha. ↩
+“Bharata” is the name of an individual king, while they are collectively known as “Bhāratas” (with a long initial ā due to secondary derivation). Ja 424, invoking this sutta, identifies Bharata as king of Sovīra. ↩
-“Bharata” is the name of an individual king, while they are collectively known as “Bhāratas” (with a long initial ā due to secondary derivation). Ja 424, invoking this sutta, identifies Bharata as king of Sovīra. ↩
+Here bhāratā means “kings of India” or perhaps, if read together with the preceding verses, “kingdoms of India”. India was called Bhārata after the legendary King Bharata of Hastināpura (Delhi), founder of the Lunar dynasty, conqueror of India, and sire of the warring tribes of the Mahābharata. His story is told in the Saṁbhavapara of the Mahābhārata. The name represents the success of Vedic culture across the subcontinent. ↩
-Here bhāratā means “kings of India” or perhaps, if read together with the preceding verses, “kingdoms of India”. India was called Bhārata after the legendary King Bharata of Hastināpura (Delhi), founder of the Lunar dynasty, conqueror of India, and sire of the warring tribes of the Mahābharata. His story is told in the Saṁbhavapara of the Mahābhārata. The name represents the success of Vedic culture across the subcontinent. ↩
+In spiritual circles, such rumors spread like wildfire in an Australian summer. ↩
-In spiritual circles, such rumors spread like wildfire in an Australian summer. ↩
+The ancient Brahmanical teachers are invoked to justify the Buddhist rains retreat. | Compassion is one of the “meditations of Brahmā” (brahmavihāra). Normally the suttas speak of the absorptions (jhāna) and of the meditation on compassion (karuṇā), but the idea of an “absorption on compassion” is unique to this sutta. ↩
-The ancient Brahmanical teachers are invoked to justify the Buddhist rains retreat. | Compassion is one of the “meditations of Brahmā” (brahmavihāra). Normally the suttas speak of the absorptions (jhāna) and of the meditation on compassion (karuṇā), but the idea of an “absorption on compassion” is unique to this sutta. ↩
+Compare MN 51:10.3, where the same construction is a site for the sacrifice. ↩
-Compare MN 51:10.3, where the same construction is a site for the sacrifice. ↩
+“Deathless” from a Brahmanical perspective, but very much within the realm of saṁsāra from a Buddhist perspective. ↩
-“Deathless” from a Brahmanical perspective, but very much within the realm of saṁsāra from a Buddhist perspective. ↩
+Brahme is the normal vocative for brahmā. However in verse it is sometimes used as vocative for brāhmaṇa (eg. Snp 5.1:7.3, Snp 5.19:3.4). ↩
-Brahme is the normal vocative for brahmā. However in verse it is sometimes used as vocative for brāhmaṇa (eg. Snp 5.1:7.3, Snp 5.19:3.4). ↩
+These factors are explained as a summary of the Gradual Training. ↩
-These factors are explained as a summary of the Gradual Training. ↩
+“At one” (ekodibhūta or more commonly ekodibhāva) normally describes deep meditation, and is part of the formula for the second jhāna. Here it is explained as equivalent to “seclusion” (viveka). ↩
-“At one” (ekodibhūta or more commonly ekodibhāva) normally describes deep meditation, and is part of the formula for the second jhāna. Here it is explained as equivalent to “seclusion” (viveka). ↩
+“Putrefaction” (āmagandha) is the smell of (moral) decay or corruption (AN 3.128, Snp 2.2). ↩
-“Putrefaction” (āmagandha) is the smell of (moral) decay or corruption (AN 3.128, Snp 2.2). ↩
+“Desire” is (icchā). PTS reads vicikicchā (“doubt”), but this must be incorrect as the commentary explains it as “craving” (taṇhā). ↩
-“Desire” is (icchā). PTS reads vicikicchā (“doubt”), but this must be incorrect as the commentary explains it as “craving” (taṇhā). ↩
+“Easy to quell” (sunimmadaya) is unique to this passage. ↩
-“Easy to quell” (sunimmadaya) is unique to this passage. ↩
+As noted in the comment to DN 16:5.19.2, kingly clans adopted the lineage name of the high priest (purohita) during initiation. ↩
-As noted in the comment to DN 16:5.19.2, kingly clans adopted the lineage name of the high priest (purohita) during initiation. ↩
+“True teaching” (saddhamma) normally describes the Buddha’s teaching. ↩
-“True teaching” (saddhamma) normally describes the Buddha’s teaching. ↩
+“Leads to rebirth in the Brahmā realm” (brahmalokūpapattiyā), just as the teaching of Āḷāra Kālāma, based on the even more refined formless meditations, leads to rebirth in the dimension of nothingness MN 36:14.14. ↩
-“Leads to rebirth in the Brahmā realm” (brahmalokūpapattiyā), just as the teaching of Āḷāra Kālāma, based on the even more refined formless meditations, leads to rebirth in the dimension of nothingness MN 36:14.14. ↩
+Echoing the ancient hermit Araka at AN 7.74:2.2, who said life is evanescent like a dewdrop. ↩
-Echoing the ancient hermit Araka at AN 7.74:2.2, who said life is evanescent like a dewdrop. ↩
+It is regarded as normal that woman should renounce. ↩
-It is regarded as normal that woman should renounce. ↩
+Compare with the mass renunciation under Vipassī (DN 14:2.16.6). ↩
-Compare with the mass renunciation under Vipassī (DN 14:2.16.6). ↩
+His meditation expands from compassion to include all four of the brahmavihāras. ↩
-His meditation expands from compassion to include all four of the brahmavihāras. ↩
+This is the third and final Jātaka in the Dīghanikāya, after DN 5 and DN 17. ↩
-This is the third and final Jātaka in the Dīghanikāya, after DN 5 and DN 17. ↩
+According to the doctrine of the “perfections” (pāramī), which emerged around two to four centuries after the Buddha’s passing, the practices he undertook in past lives laid the foundation for awakening in this life. Here, however, the Buddha states that those practices did not lead to awakening. Rather, since they were based on the wrong view of eternal bliss in the Brahmā realm, they only led to a good rebirth so long as that kamma lasted. ↩
-According to the doctrine of the “perfections” (pāramī), which emerged around two to four centuries after the Buddha’s passing, the practices he undertook in past lives laid the foundation for awakening in this life. Here, however, the Buddha states that those practices did not lead to awakening. Rather, since they were based on the wrong view of eternal bliss in the Brahmā realm, they only led to a good rebirth so long as that kamma lasted. ↩
+This discourse gives an extensive account of divine beings. Some are familiar from elsewhere in the Pali texts, others found in various Brahmanical sources, while still others occur only here. For the names we can compare the edition of the Sanskrit text by Waldschmidt and Sander and available on SuttaCentral as SF 140. ↩
-This discourse gives an extensive account of divine beings. Some are familiar from elsewhere in the Pali texts, others found in various Brahmanical sources, while still others occur only here. For the names we can compare the edition of the Sanskrit text by Waldschmidt and Sander and available on SuttaCentral as SF 140. ↩
+The Pure Abodes are inhabited entirely by non-returners. ↩
-The Pure Abodes are inhabited entirely by non-returners. ↩
+“Great congregation” is mahāsamaya. ↩
-“Great congregation” is mahāsamaya. ↩
+A village (Bu Pj 2:3.8) or royal compound (Bu Pc 83:1.3.56.1) was marked with a “boundary post” (indakhīla). It symbolized a fixed and immovable point, either in a good sense (SN 56.39:4.1) or, as here, an obstacle. | For Mahāsaṅgīti’s ūhacca manejā read ūhacca-m-anejā. ↩
-A village (Bu Pj 2:3.8) or royal compound (Bu Pc 83:1.3.56.1) was marked with a “boundary post” (indakhīla). It symbolized a fixed and immovable point, either in a good sense (SN 56.39:4.1) or, as here, an obstacle. | For Mahāsaṅgīti’s ūhacca manejā read ūhacca-m-anejā. ↩
+Nāga can refer to a class of semi-divine beings in a powerful serpentine form (“dragon”); a large and powerful snake, especially a king cobra; a bull elephant; or any powerful and mighty being (“giant”). ↩
-Nāga can refer to a class of semi-divine beings in a powerful serpentine form (“dragon”); a large and powerful snake, especially a king cobra; a bull elephant; or any powerful and mighty being (“giant”). ↩
+The discourse up to here is also found at SN 1.37. ↩
-The discourse up to here is also found at SN 1.37. ↩
+This recalls DN 14:1.10.1, where the relative sizes of the mendicant congregations of different Buddhas are tallied. That sutta, in another point of similarity, also featured a conversation with deities of the Pure Abodes. ↩
-This recalls DN 14:1.10.1, where the relative sizes of the mendicant congregations of different Buddhas are tallied. That sutta, in another point of similarity, also featured a conversation with deities of the Pure Abodes. ↩
+“Paean of praise” is siloka, a rare case where this means “verse (of praise)” rather than “fame, renown”. | Anukassāmi is present tense from the root kass, “to draw (up), to drag”. Compare Sanskrit anukarṣa in the sense “invoking, summoning by incantation”. ↩
-“Paean of praise” is siloka, a rare case where this means “verse (of praise)” rather than “fame, renown”. | Anukassāmi is present tense from the root kass, “to draw (up), to drag”. Compare Sanskrit anukarṣa in the sense “invoking, summoning by incantation”. ↩
+This gives a hint as to one of the purposes of this sutta. Living alone in remote forests can be terrifying. Such places were widely believed to be haunted by all manner of supernatural creatures, not all of them friendly. While for an arahant this posed no threat, there would have been then, as there are today, many young or aspiring meditators who faced such challenges with trepidation. These verses offer succor, surrounding them with powerful, albeit invisible, allies. ↩
-This gives a hint as to one of the purposes of this sutta. Living alone in remote forests can be terrifying. Such places were widely believed to be haunted by all manner of supernatural creatures, not all of them friendly. While for an arahant this posed no threat, there would have been then, as there are today, many young or aspiring meditators who faced such challenges with trepidation. These verses offer succor, surrounding them with powerful, albeit invisible, allies. ↩
+“Spirit” is yakkha. In later legend they appear as monstrous figures, but in the suttas they are ambiguous and may often be friendly to the Dhamma. Early statues of yakkhas at Mathurā (circa 100 BCE) depict noble and powerful kings, not ogres. Yakkha is also sometimes used more generally in the sense of an individual or deity. ↩
-“Spirit” is yakkha. In later legend they appear as monstrous figures, but in the suttas they are ambiguous and may often be friendly to the Dhamma. Early statues of yakkhas at Mathurā (circa 100 BCE) depict noble and powerful kings, not ogres. Yakkha is also sometimes used more generally in the sense of an individual or deity. ↩
+Colorful like the nymphs of MN 50:25.6 or Susīma’s gods at SN 2.29:7.1. ↩
-Colorful like the nymphs of MN 50:25.6 or Susīma’s gods at SN 2.29:7.1. ↩
+Mount Sātā is unidentified, but according to the commentary it was in the middle region. ↩
-Mount Sātā is unidentified, but according to the commentary it was in the middle region. ↩
+Vessāmitta (“friend of all”) is the name of a Vedic hermit. Legend has it that he was a khattiya who earned brahminhood due to his intense austerities in the remote Himalayas. Perhaps this is a mountain named for him, although I can find no trace of it in Sanskrit. ↩
-Vessāmitta (“friend of all”) is the name of a Vedic hermit. Legend has it that he was a khattiya who earned brahminhood due to his intense austerities in the remote Himalayas. Perhaps this is a mountain named for him, although I can find no trace of it in Sanskrit. ↩
+Kumbhīra means “crocodile”. ↩
-Kumbhīra means “crocodile”. ↩
+We met two human King Dhataraṭṭhas (“Strongrealm”) in the Mahāgovindasutta. ↩
-We met two human King Dhataraṭṭhas (“Strongrealm”) in the Mahāgovindasutta. ↩
+“Centaur” is gandhabba. Gandhabbas are wild, sexual beings who, being first to yoke the horse (Śatapatha Brāhmaṇa 5.1.4.8) and riding the steed called “Racer” (vājin, 10.6.4.1), “take the reins” from Indra (Rig Veda 1.163.2) as his charioteer Mātali. It is likely the Sanskrit gandharva stems from the same root as the Greek kentauro, and the ultimate origin of the idea comes from the proto-Indo-Europeans, who rode the horse, creating a potent entity that was invincible in battle. ↩
-“Centaur” is gandhabba. Gandhabbas are wild, sexual beings who, being first to yoke the horse (Śatapatha Brāhmaṇa 5.1.4.8) and riding the steed called “Racer” (vājin, 10.6.4.1), “take the reins” from Indra (Rig Veda 1.163.2) as his charioteer Mātali. It is likely the Sanskrit gandharva stems from the same root as the Greek kentauro, and the ultimate origin of the idea comes from the proto-Indo-Europeans, who rode the horse, creating a potent entity that was invincible in battle. ↩
+By implication, they are renowned as being powerful as Indra, the king of gods who in Pali is more commonly called Sakka. It is also a nod to the multiplicity of divinities in the Vedic system, where one becomes many and many become one. ↩
-By implication, they are renowned as being powerful as Indra, the king of gods who in Pali is more commonly called Sakka. It is also a nod to the multiplicity of divinities in the Vedic system, where one becomes many and many become one. ↩
+Virūḷhaka is “growth”; he was probably a god of the fertile crops. In the Pali it is spelled Virūḷha here due to the meter. ↩
-Virūḷhaka is “growth”; he was probably a god of the fertile crops. In the Pali it is spelled Virūḷha here due to the meter. ↩
+“Goblins” is kumbhaṇḍa, a race of lesser deities often depicted as ugly and misshapen. On the face of it, kumbhaṇḍa means “potballs”, i.e. deities whose testicles are as big as pots. Perhaps more likely they are related to the beings known as kuṣmāṇḍa in Sanskrit, whose bellies are round as “pumpkins”. ↩
-“Goblins” is kumbhaṇḍa, a race of lesser deities often depicted as ugly and misshapen. On the face of it, kumbhaṇḍa means “potballs”, i.e. deities whose testicles are as big as pots. Perhaps more likely they are related to the beings known as kuṣmāṇḍa in Sanskrit, whose bellies are round as “pumpkins”. ↩
+One of the “royal snake families” at AN 4.67:3.2. His name means “multiple eyes” (virūpa-akkha) for the false eyes on a cobra’s hood. ↩
-One of the “royal snake families” at AN 4.67:3.2. His name means “multiple eyes” (virūpa-akkha) for the false eyes on a cobra’s hood. ↩
+Also known as Vessavaṇa (DN 32:7.43, Snp 2.14:6.1), which means “Son of the Renowned” from his father Viśrava. These two names appear together elsewhere in contemporary literature (Atharvaveda 8,10.28c, Śatapatha Brāhmaṇa 13.4.3.10), where, although the passages are obscure, he appears to be associated with wickedness, concealment, and theft. Although a god of wealth (dhanada), the name Kuvera is explained by lexicographers as “deformed”. Probably he was originally a god of the underground, blessed with the earth’s riches, yet deformed by its great pressure. ↩
-Also known as Vessavaṇa (DN 32:7.43, Snp 2.14:6.1), which means “Son of the Renowned” from his father Viśrava. These two names appear together elsewhere in contemporary literature (Atharvaveda 8,10.28c, Śatapatha Brāhmaṇa 13.4.3.10), where, although the passages are obscure, he appears to be associated with wickedness, concealment, and theft. Although a god of wealth (dhanada), the name Kuvera is explained by lexicographers as “deformed”. Probably he was originally a god of the underground, blessed with the earth’s riches, yet deformed by its great pressure. ↩
+The following verses are a treasure of ancient Indian mythology, recording the names of deities otherwise lost to history. Many of the names are obscure and variant readings are recorded in manuscripts and noted in the commentary. My spellings follow Ānandajoti’s translation, The Discourse on the Great Convention, unless there is a reason to change. I try to identify the deities as best as I can, but many of them remain speculative. ↩
-The following verses are a treasure of ancient Indian mythology, recording the names of deities otherwise lost to history. Many of the names are obscure and variant readings are recorded in manuscripts and noted in the commentary. My spellings follow Ānandajoti’s translation, The Discourse on the Great Convention, unless there is a reason to change. I try to identify the deities as best as I can, but many of them remain speculative. ↩
+I have not been able to trace these mysterious servants or their purpose. The Sanskrit has māyā kiṭiś ca vikiṭiś ca / bhṛguś ca bhṛkuṭinyā saha. Bhṛgu is a well-known figure from the Vedas, but he was a sage not a “crafty slave”. Note though that Namuci—who here appears below—appears in the Rig Veda as a “crafty” (māyin) dāsa, here meaning enemy or perhaps opposing tribe rather than slave. Perhaps this is a unique occurrence of this old sense in Pali. ↩
-I have not been able to trace these mysterious servants or their purpose. The Sanskrit has māyā kiṭiś ca vikiṭiś ca / bhṛguś ca bhṛkuṭinyā saha. Bhṛgu is a well-known figure from the Vedas, but he was a sage not a “crafty slave”. Note though that Namuci—who here appears below—appears in the Rig Veda as a “crafty” (māyin) dāsa, here meaning enemy or perhaps opposing tribe rather than slave. Perhaps this is a unique occurrence of this old sense in Pali. ↩
+Candana appears in MN 134:6.4 and SN 40.11:1.1, and together with Kāmaseṭṭha in DN 32:10.4. Candana means “sandalwood”, although the name of the god might also relate to its root “shining”. | Kāmaseṭṭha means “Chief of Sex”, i.e. “Eros”; he does not seem to appear in a Brahmanical context. ↩
-Candana appears in MN 134:6.4 and SN 40.11:1.1, and together with Kāmaseṭṭha in DN 32:10.4. Candana means “sandalwood”, although the name of the god might also relate to its root “shining”. | Kāmaseṭṭha means “Chief of Sex”, i.e. “Eros”; he does not seem to appear in a Brahmanical context. ↩
+Panāda (“roarer”) was the name of an ancient king who performed the horse sacrifice (Thag 2.22:1.1, DN 26:26.1). In Ja 265 he is said to have been the son of Vessavaṇa (Kuvera). | Opamañña is a descendant of the ascended sage Upamanyu (“zealous one”). ↩
-Panāda (“roarer”) was the name of an ancient king who performed the horse sacrifice (Thag 2.22:1.1, DN 26:26.1). In Ja 265 he is said to have been the son of Vessavaṇa (Kuvera). | Opamañña is a descendant of the ascended sage Upamanyu (“zealous one”). ↩
+Mātali is the charioteer of Sakka (i.e. Indra; SN 11.6:1.5, MN 83:14.1, etc.), a role he plays throughout Brahmanical literature as well. He appears here as one of the centaur lords, and is father to the centaur Sikhaṇḍī, Pañcasikha’s rival in love DN 21:1.6.8. ↩
-Mātali is the charioteer of Sakka (i.e. Indra; SN 11.6:1.5, MN 83:14.1, etc.), a role he plays throughout Brahmanical literature as well. He appears here as one of the centaur lords, and is father to the centaur Sikhaṇḍī, Pañcasikha’s rival in love DN 21:1.6.8. ↩
+The gandharva Citrasena (“Brightspear”) appears in the Sanskrit Purāṇas as a friend of Arjuna in various adventures. ↩
-The gandharva Citrasena (“Brightspear”) appears in the Sanskrit Purāṇas as a friend of Arjuna in various adventures. ↩
+Nala means “reed”. There was a King Nala of Vidarbha whose love for his Queen Damayantī is celebrated in the Mahābharata. | Janesabha is an alternate spelling of Janavasabha (DN 18). ↩
-Nala means “reed”. There was a King Nala of Vidarbha whose love for his Queen Damayantī is celebrated in the Mahābharata. | Janesabha is an alternate spelling of Janavasabha (DN 18). ↩
+In DN 21 we shall learn of how the centaur Pañcasikha (“Fivecrest”) wooed Timbaru’s daughter Suriyavaccasā (“Sunshine”). ↩
-In DN 21 we shall learn of how the centaur Pañcasikha (“Fivecrest”) wooed Timbaru’s daughter Suriyavaccasā (“Sunshine”). ↩
+Read nābhasa, which means “celestial, heavenly”. The commentary says this was the name of a lake, which agrees with the legend that a Nābhasa was a son of Nala (“reed”) and father of Puṇḍarīka (“lotus”). The Sanskrit here, however, has sahabhuṁ nāgo. ↩
-Read nābhasa, which means “celestial, heavenly”. The commentary says this was the name of a lake, which agrees with the legend that a Nābhasa was a son of Nala (“reed”) and father of Puṇḍarīka (“lotus”). The Sanskrit here, however, has sahabhuṁ nāgo. ↩
+Vesālā is from the adjectival form vesāla (“of Vesālī”). | Pali taccha can represent Sanskrit takṣa, and the Sanskrit does indeed have takṣakaḥ here, so Tacchaka is probably “of Takṣasilā”. This famous city, normally spelled Takkasilā in Pali, is Taxila in West Pakistan, an ancient center of learning. ↩
-Vesālā is from the adjectival form vesāla (“of Vesālī”). | Pali taccha can represent Sanskrit takṣa, and the Sanskrit does indeed have takṣakaḥ here, so Tacchaka is probably “of Takṣasilā”. This famous city, normally spelled Takkasilā in Pali, is Taxila in West Pakistan, an ancient center of learning. ↩
+These nāgas are frequently mentioned together in Sanskrit literature such as the Mahābhārata (1.31.1a, 2.9.9a, 5.101.9c), where they are also said to come from Pāyāga (3.83.72a: prayāgaṃ sapratiṣṭhānaṃ kambalāśvatarau). ↩
-These nāgas are frequently mentioned together in Sanskrit literature such as the Mahābhārata (1.31.1a, 2.9.9a, 5.101.9c), where they are also said to come from Pāyāga (3.83.72a: prayāgaṃ sapratiṣṭhānaṃ kambalāśvatarau). ↩
+Payāga (modern Prayagraj, formerly Allahabad) is the sacred ford at the confluence of the Ganges and the Yamunā beside Kosambi (see Pli Tv Bu Vb Pj 1:4.18). ↩
-Payāga (modern Prayagraj, formerly Allahabad) is the sacred ford at the confluence of the Ganges and the Yamunā beside Kosambi (see Pli Tv Bu Vb Pj 1:4.18). ↩
+The Dhataraṭṭha and Erāvaṇa nāgas also appear frequently in Sanskrit literature, and often in association with other deities in our text as part of a loose cluster of divinities (eg. Harivamśa 3.112–117). Erāvaṇa also appears at Snp 2.14:5.1. Here he is a nāga as in “dragon”, but later tradition saw him as a nāga as in “elephant”, in which role he became the mighty mount of Indra/Sakka. ↩
-The Dhataraṭṭha and Erāvaṇa nāgas also appear frequently in Sanskrit literature, and often in association with other deities in our text as part of a loose cluster of divinities (eg. Harivamśa 3.112–117). Erāvaṇa also appears at Snp 2.14:5.1. Here he is a nāga as in “dragon”, but later tradition saw him as a nāga as in “elephant”, in which role he became the mighty mount of Indra/Sakka. ↩
+Here we see the eternal mythic struggle between birds and snakes, the creatures of the sky and the underworld. ↩
-Here we see the eternal mythic struggle between birds and snakes, the creatures of the sky and the underworld. ↩
+Birds are called “twice-born”, once from the mother, once from the egg. “Twice-born” is also an epithet of brahmins (Thig 15.1:31.3). ↩
-Birds are called “twice-born”, once from the mother, once from the egg. “Twice-born” is also an epithet of brahmins (Thig 15.1:31.3). ↩
+The supaṇṇā (Sanskrit suparṇa, “brightwing”) or garuḷā (Sanskrit garuḍā, “devourer”) is the great eagle, king of birds, and later the vehicle of Viṣṇu. He has been falsely compared with the loathsome harpy; but his golden wings, closeness to the sun, and role as bearer of the nectar of immortality show that he is the Indian phoenix, the golden eagle of the sun. Unlike the western phoenix, he is not said to combust himself and be reborn anew. However this motif is merely the surface expression of the sun’s fiery immortality. As the brother of the Dawn (Aruṇa), his golden wings at sunset “devour” the sun, and he disappears only to be reborn the next day. ↩
-The supaṇṇā (Sanskrit suparṇa, “brightwing”) or garuḷā (Sanskrit garuḍā, “devourer”) is the great eagle, king of birds, and later the vehicle of Viṣṇu. He has been falsely compared with the loathsome harpy; but his golden wings, closeness to the sun, and role as bearer of the nectar of immortality show that he is the Indian phoenix, the golden eagle of the sun. Unlike the western phoenix, he is not said to combust himself and be reborn anew. However this motif is merely the surface expression of the sun’s fiery immortality. As the brother of the Dawn (Aruṇa), his golden wings at sunset “devour” the sun, and he disappears only to be reborn the next day. ↩
+The Buddha reconciles even such inveterate enemies. In the Buddhist view, all of these beings have their place in the great pattern of nature. ↩
-The Buddha reconciles even such inveterate enemies. In the Buddhist view, all of these beings have their place in the great pattern of nature. ↩
+Vajirahattha (“thunderbolt-in-hand”) is a synonym of vajirapāṇi (DN 3:1.21.3, MN 35:14.1). It is a frequent epithet of Sakka in the Vedas (eg. Rig Veda 1.173.10a indro vajrahastaḥ), an identification confirmed by the commentary here. ↩
-Vajirahattha (“thunderbolt-in-hand”) is a synonym of vajirapāṇi (DN 3:1.21.3, MN 35:14.1). It is a frequent epithet of Sakka in the Vedas (eg. Rig Veda 1.173.10a indro vajrahastaḥ), an identification confirmed by the commentary here. ↩
+Vāsava is another epithet of Sakka (see below, DN 20:14.9), meaning “endowed with wealth” (vasu; see for example Rig Veda 1.9.9a indraṁ vasupatiṁ “Indra, lord of wealth”). The Buddhist explanation of his name SN 11.13:9.1, rather, plays on the word āvasatha and calls him the “giver of a guesthouse”. Later Brahmanical texts enumerated eight Vasus, with Indra as their lord, who are reckoned among the Thirty-Three. | Sakka's wife is the demon (asura) princess Sujā, daughter of Vepacitti, hence they are his “brothers”, technically in-laws (SN 11.12:6.1). ↩
-Vāsava is another epithet of Sakka (see below, DN 20:14.9), meaning “endowed with wealth” (vasu; see for example Rig Veda 1.9.9a indraṁ vasupatiṁ “Indra, lord of wealth”). The Buddhist explanation of his name SN 11.13:9.1, rather, plays on the word āvasatha and calls him the “giver of a guesthouse”. Later Brahmanical texts enumerated eight Vasus, with Indra as their lord, who are reckoned among the Thirty-Three. | Sakka's wife is the demon (asura) princess Sujā, daughter of Vepacitti, hence they are his “brothers”, technically in-laws (SN 11.12:6.1). ↩
+The Kālakañja (“Blue-lotus”) is said to be the lowest class of demons (DN 24:1.7.19). ↩
-The Kālakañja (“Blue-lotus”) is said to be the lowest class of demons (DN 24:1.7.19). ↩
+The Dānavas are a prominent group of asuras otherwise unattested in early Pali. The name stems from “rivers, waters” after their mother Danū. | Ghasa (“devourer”) is occasionally mentioned as the name of a rakṣasa (Rāmāyaṇa 5.22.36a praghasā nāma rākṣasī). The commentary treats them as a single class of arrow-wielding asuras. ↩
-The Dānavas are a prominent group of asuras otherwise unattested in early Pali. The name stems from “rivers, waters” after their mother Danū. | Ghasa (“devourer”) is occasionally mentioned as the name of a rakṣasa (Rāmāyaṇa 5.22.36a praghasā nāma rākṣasī). The commentary treats them as a single class of arrow-wielding asuras. ↩
+Vepacitti means “wise thinker”, Sucitti means “good thinker”. Vepacitti was the lord of the asuras and Sakka’s counterpart. Their relationship was complicated (SN 11.23). Brahmanical literature regards him as the eldest son of Danū and hence chief of the Dānavas. The Sanskrit form is vipracitti, but in Buddhist texts it is incorrectly Sanskritized to vemacitra. Vepacitti’s fame matches Sucitti’s obscurity, for he does not seem to appear elsewhere. ↩
-Vepacitti means “wise thinker”, Sucitti means “good thinker”. Vepacitti was the lord of the asuras and Sakka’s counterpart. Their relationship was complicated (SN 11.23). Brahmanical literature regards him as the eldest son of Danū and hence chief of the Dānavas. The Sanskrit form is vipracitti, but in Buddhist texts it is incorrectly Sanskritized to vemacitra. Vepacitti’s fame matches Sucitti’s obscurity, for he does not seem to appear elsewhere. ↩
+Pahārāda the ocean-loving asura lord appears in AN 8.19. His name (Sanskrit prahlāda) means “mirth”. Later Brahmanical legends say he was a righteous son of the wicked Hiraṇyakaśipu, who hated him for his devotion to Viṣṇu. | The story goes that when Namuci stole the soma from Indra, Indra’s vengeance was frustrated by his vow not to harm him with anything wet or dry, in the dark or the light (Śatapatha Brāhmaṇa 12.7.3.1). Indra’s ingenious solution was to dismember him with foam (Rig Veda 8.14.13) at dawn. Namuci’s name is explained as na-muci, “not letting go” (the waters). In Buddhism, Namuci is a name of Māra, although here Māra appears separately below.. ↩
-Pahārāda the ocean-loving asura lord appears in AN 8.19. His name (Sanskrit prahlāda) means “mirth”. Later Brahmanical legends say he was a righteous son of the wicked Hiraṇyakaśipu, who hated him for his devotion to Viṣṇu. | The story goes that when Namuci stole the soma from Indra, Indra’s vengeance was frustrated by his vow not to harm him with anything wet or dry, in the dark or the light (Śatapatha Brāhmaṇa 12.7.3.1). Indra’s ingenious solution was to dismember him with foam (Rig Veda 8.14.13) at dawn. Namuci’s name is explained as na-muci, “not letting go” (the waters). In Buddhism, Namuci is a name of Māra, although here Māra appears separately below.. ↩
+According to legend, Bali was the grandson of Pahārāda and son of Virocana. His hundred sons were dread warriors (Bhāgavata Purāṇa 8.10.30). The word bali also refers to a kind of sacrificial offering, but the roots of the term are obscure. ↩
-According to legend, Bali was the grandson of Pahārāda and son of Virocana. His hundred sons were dread warriors (Bhāgavata Purāṇa 8.10.30). The word bali also refers to a kind of sacrificial offering, but the roots of the term are obscure. ↩
+Virocana was their grandfather. He was another adversary of Indra, despite which they were both said to have sought knowledge from Prajāpatī, but Virocana misunderstood since he saw only the surface meaning (Chāndogya Upaniṣad 8.7.2–8.5). Here he is associated with Rāhu, while Gaṇeśa Purāṇa 2.29 says he was granted a crown by the sun which he then lost. These details hint at a connection with the eclipse, in which case virocana would be the rays that emanate during a solar eclipse. ↩
-Virocana was their grandfather. He was another adversary of Indra, despite which they were both said to have sought knowledge from Prajāpatī, but Virocana misunderstood since he saw only the surface meaning (Chāndogya Upaniṣad 8.7.2–8.5). Here he is associated with Rāhu, while Gaṇeśa Purāṇa 2.29 says he was granted a crown by the sun which he then lost. These details hint at a connection with the eclipse, in which case virocana would be the rays that emanate during a solar eclipse. ↩
+Rāhu is the mighty asura who “seizes” the moon (SN 2.9) or the sun (SN 2.10) to create an eclipse. He is the son of Vepacitti. ↩
-Rāhu is the mighty asura who “seizes” the moon (SN 2.9) or the sun (SN 2.10) to create an eclipse. He is the son of Vepacitti. ↩
+These four are normally treated in the suttas as physical properties. Each of them is worshiped in the Rig Veda as a deity, and the Upanishads list them together along with other elements (eg. Bṛhadāraṇyaka Upaniṣad 4.4.5). I am not aware of any earlier contexts that group the four together systematically as deities in this way. ↩
-These four are normally treated in the suttas as physical properties. Each of them is worshiped in the Rig Veda as a deity, and the Upanishads list them together along with other elements (eg. Bṛhadāraṇyaka Upaniṣad 4.4.5). I am not aware of any earlier contexts that group the four together systematically as deities in this way. ↩
+Varuṇa is invoked frequently in the Vedas, and in the suttas he is associated with other leading deities such as Indra and Soma (DN 13:25.2, DN 32:10.2, SN 11.3:5.1). As one of the twelve children of Aditi he stood for a calendar month, and grew a wide and sometimes baffling array of associations, especially the oceans, water, the sky (at night), and justice. ↩
-Varuṇa is invoked frequently in the Vedas, and in the suttas he is associated with other leading deities such as Indra and Soma (DN 13:25.2, DN 32:10.2, SN 11.3:5.1). As one of the twelve children of Aditi he stood for a calendar month, and grew a wide and sometimes baffling array of associations, especially the oceans, water, the sky (at night), and justice. ↩
+Soma is the divine nectar that filled the ancient proto-Indo-Europeans with vitality. Its biological identity is disputed, but may have been ephedra. It is associated with the moon, hence the connection with Varuṇa as the night sky. | Yasa means “fame, glory”; so far as I know it is not personified in early Brahmanical texts, and rarely in later. The connection between these two is illuminated by such passages as Rig Veda 7.85.3. To uphold Indra and Varuṇa in battle, there is an offering of Soma, which is described as svayaśasaḥ, “Self-Glorious”, i.e. the state of being high on speed, if speed were a god. ↩
-Soma is the divine nectar that filled the ancient proto-Indo-Europeans with vitality. Its biological identity is disputed, but may have been ephedra. It is associated with the moon, hence the connection with Varuṇa as the night sky. | Yasa means “fame, glory”; so far as I know it is not personified in early Brahmanical texts, and rarely in later. The connection between these two is illuminated by such passages as Rig Veda 7.85.3. To uphold Indra and Varuṇa in battle, there is an offering of Soma, which is described as svayaśasaḥ, “Self-Glorious”, i.e. the state of being high on speed, if speed were a god. ↩
+In the Vedas, Mitra (“friend”) is almost always paired with Varuṇa, and the appearance of Mettā (“friendliness”) here echoes that closeness. Georges Dumézil (Mitra-Varuṇa, 1940) argued that in the Vedas they are respectively the duality of the day sky and the night sky, or the beneficent order and the dark chaos of the gods. | Karuṇā in the sense of “compassion” does not occur at all in pre-Buddhist Sanskrit. It is probably introduced here as companion to Mettā by association with Mitra. The Sanskrit here, however, is maitrī varuṇikā. From a Buddhist point of view, these are deities reborn due to the development of jhāna based on love and compassion. ↩
-In the Vedas, Mitra (“friend”) is almost always paired with Varuṇa, and the appearance of Mettā (“friendliness”) here echoes that closeness. Georges Dumézil (Mitra-Varuṇa, 1940) argued that in the Vedas they are respectively the duality of the day sky and the night sky, or the beneficent order and the dark chaos of the gods. | Karuṇā in the sense of “compassion” does not occur at all in pre-Buddhist Sanskrit. It is probably introduced here as companion to Mettā by association with Mitra. The Sanskrit here, however, is maitrī varuṇikā. From a Buddhist point of view, these are deities reborn due to the development of jhāna based on love and compassion. ↩
+Veṇhu (variant veṇḍu) is the Pali spelling of Sanskrit viṣṇu, who appears only here and at SN 2.12. In the Rig Veda he was a solar god who made three great strides (said to encompass the earth, the sky, and the heavens). | A deity named Sahalī (“with plow”) appears at SN 2.30:3.1 where he praises Makkhali Gosāla, but I cannot trace him anywhere else. ↩
-Veṇhu (variant veṇḍu) is the Pali spelling of Sanskrit viṣṇu, who appears only here and at SN 2.12. In the Rig Veda he was a solar god who made three great strides (said to encompass the earth, the sky, and the heavens). | A deity named Sahalī (“with plow”) appears at SN 2.30:3.1 where he praises Makkhali Gosāla, but I cannot trace him anywhere else. ↩
+Yama often refers to a god who guards the paths to the land of the dead (SN 1.33:10.3, MN 130:5.1), lord of the Yāma gods. Here, however, it refers to “twins” who in the Vedas are often identified with the Aśvins (the twin horses yoked to the chariot). In the Vedas, it seems asama (“unequalled”) is used as an epithet only, although the commentary says it is a name. | In Pali these lines lack a verb, while the Sanskrit supplies āgataś (“come”) instead of asamā, so perhaps we should read “the pair of Twins came”. ↩
-Yama often refers to a god who guards the paths to the land of the dead (SN 1.33:10.3, MN 130:5.1), lord of the Yāma gods. Here, however, it refers to “twins” who in the Vedas are often identified with the Aśvins (the twin horses yoked to the chariot). In the Vedas, it seems asama (“unequalled”) is used as an epithet only, although the commentary says it is a name. | In Pali these lines lack a verb, while the Sanskrit supplies āgataś (“come”) instead of asamā, so perhaps we should read “the pair of Twins came”. ↩
+Vāsava is above at DN 20:12.3. ↩
-Vāsava is above at DN 20:12.3. ↩
+Purindada (“Fortbreaker”) is an old epithet of Indra (purandara, eg. Rig Veda 1.102.7). The Buddha reforms the meaning at SN 11.12:2.1, explaining it as “first to give”. Puri refers to a “circle” of protection, perhaps originally just a circle of caravans or a fenced village, or else a walled citadel or fort. ↩
-Purindada (“Destroyer of Strongholds”) is an old Vedic name for Indra. The Buddha reforms the meaning at SN 11.12:2.1, explaining it as “giver of strongholds”. Puri refers to a “circle” of protection, perhaps originally just a circle of caravans or a fenced village, or else a walled citadel or fort. ↩
+Sanskrit has sabhikā. Most of the deities in the following verses do not seem to be met with elsewhere. The Sanskrit forms are often quite different but equally untraceable. ↩
-Sanskrit has sabhikā. Most of the deities in the following verses do not seem to be met with elsewhere. The Sanskrit forms are often quite different but equally untraceable. ↩
+Their names might mean “Unhurt” and “Hurter”. The Sanskrit implausibly has romā (“Romans”). ↩
-Their names might mean “Unhurt” and “Hurter”. The Sanskrit implausibly has romā (“Romans”). ↩
+For Varuṇa see above (DN 20:13.3). | Sahadhamma means “who share the same duty”. ↩
-For Varuṇa see above (DN 20:13.3). | Sahadhamma means “who share the same duty”. ↩
+The “Unfallen” and the “Unshakeable”. ↩
-The “Unfallen” and the “Unshakeable”. ↩
+The Sūleyyas might be “spear (or trident) bearers”; śūli is a name of Shiva. | Rucira means “brilliant, beautiful”. ↩
-The Sūleyyas might be “spear (or trident) bearers”; śūli is a name of Shiva. | Rucira means “brilliant, beautiful”. ↩
+Vāsavanesi means “seekers of Vāsava”. ↩
-Vāsavanesi means “seekers of Vāsava”. ↩
+“Equals” and “Great Equals”. ↩
-“Equals” and “Great Equals”. ↩
+“Humans” and “Superhumans”, but here perhaps “Descendants of Manu”. ↩
-“Humans” and “Superhumans”, but here perhaps “Descendants of Manu”. ↩
+As per DN 1:2.7.2. ↩
-As per DN 1:2.7.2. ↩
+DN 12.10.2. ↩
-DN 12.10.2. ↩
+Hari means “yellow, green” and is the astrological color of the planet budha (“Mercury”). It came to have the general meaning of “sacred, holy” and was an epithet for various deities, which in the Rig Veda included Indra and Vishnu. However the astrological connection is suggested by the references to Mars and Venus below. ↩
-Hari means “yellow, green” and is the astrological color of the planet budha (“Mercury”). It came to have the general meaning of “sacred, holy” and was an epithet for various deities, which in the Rig Veda included Indra and Vishnu. However the astrological connection is suggested by the references to Mars and Venus below. ↩
+“Dwellers in the Red Place (= planet)”, i.e. “Martians”. ↩
-“Dwellers in the Red Place (= planet)”, i.e. “Martians”. ↩
+Pāraga means “one who has crossed over”. ↩
-Pāraga means “one who has crossed over”. ↩
+Sukka (“Bright”) is the name of the planet Venus, the morning star. | Aruṇa is the dawn, a major Vedic deity signifying the arising of consciousness and order. | Karambha (variant karumhā) has a variety of meanings, among them “grits”, which from the time of the Rig Veda were offered to the sun under the name Pūṣan (Rig Veda 3.52.7, 6.56.1; Śatapatha Brāhmaṇa 4.2.5.22; Kauṣītaki Brāhmaṇa 6.8.18; Maitrāyaṇī Saṁhitā 3.10.6). Hence he became known as karambhād, “grits-eater”. Apparently the sun lost its teeth and could only eat porridge (Śatapatha Brāhmaṇa 1.7.4.8). Being like a baby, he probably represents the “newborn sun”. ↩
-Sukka (“Bright”) is the name of the planet Venus, the morning star. | Aruṇa is the dawn, a major Vedic deity signifying the arising of consciousness and order. | Karambha (variant karumhā) has a variety of meanings, among them “grits”, which from the time of the Rig Veda were offered to the sun under the name Pūṣan (Rig Veda 3.52.7, 6.56.1; Śatapatha Brāhmaṇa 4.2.5.22; Kauṣītaki Brāhmaṇa 6.8.18; Maitrāyaṇī Saṁhitā 3.10.6). Hence he became known as karambhād, “grits-eater”. Apparently the sun lost its teeth and could only eat porridge (Śatapatha Brāhmaṇa 1.7.4.8). Being like a baby, he probably represents the “newborn sun”. ↩
+Mahāsaṅgīti has veghanasā, for which the Buddha Jayanthi variant vekhanasa is preferable. We meet a wanderer of that name in MN 80, and in Sanskrit vaikhānasa is a general term for ascetics; but this meaning seems unlikely in context. The astrologer Varāhamitra names it a constellation (Bṛhat-saṃhitā 47.62), but that is much later. The Sanskrit here is nīlakavāsinī (“Dwellers in the Blue”), which pairs well with lohitavāsino above. Nīlavāsa is a name for Saturn, whose color is blue. ↩
-Mahāsaṅgīti has veghanasā, for which the Buddha Jayanthi variant vekhanasa is preferable. We meet a wanderer of that name in MN 80, and in Sanskrit vaikhānasa is a general term for ascetics; but this meaning seems unlikely in context. The astrologer Varāhamitra names it a constellation (Bṛhat-saṃhitā 47.62), but that is much later. The Sanskrit here is nīlakavāsinī (“Dwellers in the Blue”), which pairs well with lohitavāsino above. Nīlavāsa is a name for Saturn, whose color is blue. ↩
+Odātagayha is probably “white planet”, i.e. the sun. Sanskrit has avadātakeśā (“white-haired”). Compare the description of solar gods Sūrya at Rig Veda 1.50.8 as śociṣkeśaṃ vicakṣaṇa (“flame-haired, brilliant”) and Varuṇa at Rig Veda 8.41.9 as śvetā vicakṣaṇā (“white, brilliant”). ↩
-Odātagayha is probably “white planet”, i.e. the sun. Sanskrit has avadātakeśā (“white-haired”). Compare the description of solar gods Sūrya at Rig Veda 1.50.8 as śociṣkeśaṃ vicakṣaṇa (“flame-haired, brilliant”) and Varuṇa at Rig Veda 8.41.9 as śvetā vicakṣaṇā (“white, brilliant”). ↩
+Sanskrit has pītakavāsinī, “dwellers in the yellow”, either Mercury or Jupiter. ↩
-Sanskrit has pītakavāsinī, “dwellers in the yellow”, either Mercury or Jupiter. ↩
+The sadāmatta (“everdrunk”) gods appear in some later Buddhist texts, alongside the māyādharas (or mālādharas), but they don’t seem to appear in a Vedic context. | I cannot find any reference to the hāragaja gods. Sanskrit has hāritakā, perhaps “sons of Harītī” (the yakkhinī; but see below, DN 20:20.12). ↩
-The sadāmatta (“everdrunk”) gods appear in some later Buddhist texts, alongside the māyādharas (or mālādharas), but they don’t seem to appear in a Vedic context. | I cannot find any reference to the hāragaja gods. Sanskrit has hāritakā, perhaps “sons of Harītī” (the yakkhinī; but see below, DN 20:20.12). ↩
+“Mixed” is missaka, not elsewhere attested as a name of gods. ↩
-“Mixed” is missaka, not elsewhere attested as a name of gods. ↩
+A Vedic god of rainclouds closely associated with Indra/Sakka. His daughters appear in SN 1.39 and SN 1.40. Sanskrit has instead śuddhakā rucikā (“pure, bright”). ↩
-A Vedic god of rainclouds closely associated with Indra/Sakka. His daughters appear in SN 1.39 and SN 1.40. Sanskrit has instead śuddhakā rucikā (“pure, bright”). ↩
+The gods of Tusita and Yama are normal parts of the Buddhist cosmology. Neither khemiya nor the Sanskrit kṣemaka appear to be the names of gods elsewhere, and the commentary explains that they dwell in both the Tusita and Yama realms. ↩
-The gods of Tusita and Yama are normal parts of the Buddhist cosmology. Neither khemiya nor the Sanskrit kṣemaka appear to be the names of gods elsewhere, and the commentary explains that they dwell in both the Tusita and Yama realms. ↩
+The commentary acknowledges the variant readings kaṭṭhakā (from “stick” or “plowed”) and kathakā (“reciters”), while Sanskrit has kṛṣṇuktāś (“reciters of the black”). Perhaps related to Sanskrit kāṭhaka, a recension of the Black Yajur Veda taught by the sage Kaṭha. ↩
-The commentary acknowledges the variant readings kaṭṭhakā (from “stick” or “plowed”) and kathakā (“reciters”), while Sanskrit has kṛṣṇuktāś (“reciters of the black”). Perhaps related to Sanskrit kāṭhaka, a recension of the Black Yajur Veda taught by the sage Kaṭha. ↩
+Perhaps from lamba (“hang, droop”) in reference to deities of the sunset (cp. Mahābhārata 4.31.4c sūrye vilambati). Sanskrit has lumbinī lumbinīśreṣṭhā, which is perhaps normalized to mean “of Lumbinī”. ↩
-Perhaps from lamba (“hang, droop”) in reference to deities of the sunset (cp. Mahābhārata 4.31.4c sūrye vilambati). Sanskrit has lumbinī lumbinīśreṣṭhā, which is perhaps normalized to mean “of Lumbinī”. ↩
+“Shining” (joti) is used widely of many gods, including the Sun and Indra. | The commentary derives āsavā from āsa (“wish”) not āsava (“defilement”), explaining that they achieved their status due to desire (chandavasena). This agrees with the Sanskrit svāśiṣā (“well-wish, prayer”), i.e. words of wishing or blessing uttered over the sacrifice (see Rig Veda 10.44.5; cp. 8.44.23). This is a case where leaving the Pali as-is would be actively misleading. ↩
-“Shining” (joti) is used widely of many gods, including the Sun and Indra. | The commentary derives āsavā from āsa (“wish”) not āsava (“defilement”), explaining that they achieved their status due to desire (chandavasena). This agrees with the Sanskrit svāśiṣā (“well-wish, prayer”), i.e. words of wishing or blessing uttered over the sacrifice (see Rig Veda 10.44.5; cp. 8.44.23). This is a case where leaving the Pali as-is would be actively misleading. ↩
+Subrahmā appears at SN 2.17 and SN 6.6. | Paramatta appears only here in Pali. In Brahmanical texts it is a common term for the highest conception of Brahmā as the “supreme soul” (paramātman) of the cosmos. This term came into common usage later, but is found occasionally in earlier texts such as Maitrāyaṇī Saṁhitā 2.9.1. ↩
-Subrahmā appears at SN 2.17 and SN 6.6. | Paramatta appears only here in Pali. In Brahmanical texts it is a common term for the highest conception of Brahmā as the “supreme soul” (paramātman) of the cosmos. This term came into common usage later, but is found occasionally in earlier texts such as Maitrāyaṇī Saṁhitā 2.9.1. ↩
+Sanaṅkumāra makes regular guest appearances in the suttas (DN 3, DN 18, DN 19, DN 27, SN 6.11, AN 11.10). | Tissa is a common name; perhaps this is the former monk of that name who was reborn in the Brahmā realm (AN 6.34). ↩
-Sanaṅkumāra makes regular guest appearances in the suttas (DN 3, DN 18, DN 19, DN 27, SN 6.11, AN 11.10). | Tissa is a common name; perhaps this is the former monk of that name who was reborn in the Brahmā realm (AN 6.34). ↩
+The moniker “Great Brahmā” (mahābrahmā) is here used of an individual, but sometimes it is a class of leading Brahmās. ↩
-The moniker “Great Brahmā” (mahābrahmā) is here used of an individual, but sometimes it is a class of leading Brahmās. ↩
+“God Almighty” (issara) is a Brahmā god to whom the creation of the world is falsely attributed (DN 24:2.14.3, MN 101:22.5, AN 3.61:1.6). ↩
-“God Almighty” (issara) is a Brahmā god to whom the creation of the world is falsely attributed (DN 24:2.14.3, MN 101:22.5, AN 3.61:1.6). ↩
+Sanskrit has hāritī, the name of the fabled yakkhiṇī of Mathurā converted by the Buddha. ↩
-Sanskrit has hāritī, the name of the fabled yakkhiṇī of Mathurā converted by the Buddha. ↩
+This late sutta exhibits considerable literary sophistication. The A-plot concerns Sakka’s rejection of his violent past and embrace of the Dhamma, while the B-plot concerns Pañcasikkha’s more modest growth from a libertine to a married man. | This discourse is quoted by name and a passage discussed at SN 22.4. In addition, the dialogue at MN 37 picks up directly where this leaves off and may be considered a sequel. A Sanskrit parallel published by Ernst Waldschmidt in 1979 is available on SuttaCentral as SF 241. A different discourse of the same name is found at SN 35.118. ↩
-This late sutta exhibits considerable literary sophistication. The A-plot concerns Sakka’s rejection of his violent past and embrace of the Dhamma, while the B-plot concerns Pañcasikkha’s more modest growth from a libertine to a married man. | This discourse is quoted by name and a passage discussed at SN 22.4. In addition, the dialogue at MN 37 picks up directly where this leaves off and may be considered a sequel. A Sanskrit parallel published by Ernst Waldschmidt in 1979 is available on SuttaCentral as SF 241. A different discourse of the same name is found at SN 35.118. ↩
+Rhys Davids follows the commentary in translating this “the cave of Indra’s Sāl Tree”. However the Sanskrit yāvacchailaguhāyām supports “hill cave”. ↩
-Rhys Davids follows the commentary in translating this “the cave of Indra’s Sāl Tree”. However the Sanskrit yāvacchailaguhāyām supports “hill cave”. ↩
+Introduced in a minor role in DN 18, DN 19, and DN 20, Pañcasikha gets his moment to shine in this sutta. Outside of the Dīghanikāya, he appears only in SN 35.119. His name means “Fivecrest”, evidently in reference to his impressive hairdo; a nymph or group of nymphs bore the synonymous name Pañcacūḍā, “Five Topknots”. The centaur (gandhabba) was a wild rogue of music, dancing, and sex. He must be tamed, and here this is achieved through the power of love and filial respect. A less diplomatic approach is taken in Atharvaveda 4.37.7, where the gandharva with his “egg-crest” (śikhaṇḍino) is threatened with castration. ↩
-Introduced in a minor role in DN 18, DN 19, and DN 20, Pañcasikha gets his moment to shine in this sutta. Outside of the Dīghanikāya, he appears only in SN 35.119. His name means “Fivecrest”, evidently in reference to his impressive hairdo; a nymph or group of nymphs bore the synonymous name Pañcacūḍā, “Five Topknots”. The centaur (gandhabba) was a wild rogue of music, dancing, and sex. He must be tamed, and here this is achieved through the power of love and filial respect. A less diplomatic approach is taken in Atharvaveda 4.37.7, where the gandharva with his “egg-crest” (śikhaṇḍino) is threatened with castration. ↩
+The “arched harp” (vīṇa) was a multi-stringed instrument held in the lap, with the strings attached across a curved open arch or bow. It is not the modern Indian instrument called veena, which is a lute or stick zither. Gandhabbas are closely associated with music. ↩
-The “arched harp” (vīṇa) was a multi-stringed instrument held in the lap, with the strings attached across a curved open arch or bow. It is not the modern Indian instrument called veena, which is a lute or stick zither. Gandhabbas are closely associated with music. ↩
+In the Buddhist hierarchy of divinity, gandhabbas occupy a more humble place than the gods of the Thirty-Three, yet here Pañcasikha appears with them in a position of honor. In DN 19:28.3 we saw that the even more exalted Brahmā takes the form of Pañcasikha. This fluidity is characteristic of old Vedic cosmology, where there is no clear hierarchy of divinity. The formalized hierarchies in Buddhism and Hinduism are a later conception. ↩
-In the Buddhist hierarchy of divinity, gandhabbas occupy a more humble place than the gods of the Thirty-Three, yet here Pañcasikha appears with them in a position of honor. In DN 19:28.3 we saw that the even more exalted Brahmā takes the form of Pañcasikha. This fluidity is characteristic of old Vedic cosmology, where there is no clear hierarchy of divinity. The formalized hierarchies in Buddhism and Hinduism are a later conception. ↩
+We will learn later of how Sakka’s appearance could be too disturbing for the Buddha while on retreat (DN 21:1.10.13). Pañcasikha, on the other hand, would appear alone, without a retinue. Note, however, that on subsequent occasions Sakka showed no such reticence, either because he was already a stream-enterer or because the Buddha was not in solitary retreat. ↩
-We will learn later of how Sakka’s appearance could be too disturbing for the Buddha while on retreat (DN 21:1.10.13). Pañcasikha, on the other hand, would appear alone, without a retinue. Note, however, that on subsequent occasions Sakka showed no such reticence, either because he was already a stream-enterer or because the Buddha was not in solitary retreat. ↩
+The idea that the Buddha would be wooed by a love song seems like an absurd conceit, until you take into account the centaurs’ dangerous reputation as inveterate lechers. Pañcasikha wants to show that he is maturing and finally seeking a commitment in a respectable marriage. ↩
-The idea that the Buddha would be wooed by a love song seems like an absurd conceit, until you take into account the centaurs’ dangerous reputation as inveterate lechers. Pañcasikha wants to show that he is maturing and finally seeking a commitment in a respectable marriage. ↩
+Suriyavaccasā (“Sunshine”) accords with the Vedic conception of the wife as the Sun (Sūryā, Rig Veda 10.85) who takes as husband Soma, the moon. She appears in Atharvaveda 8.10.27, which invokes the gandharvas with their female counterpart the “nymphs” (Pali accharā, Sanskrit āpsarásā). ↩
-Suriyavaccasā (“Sunshine”) accords with the Vedic conception of the wife as the Sun (Sūryā, Rig Veda 10.85) who takes as husband Soma, the moon. She appears in Atharvaveda 8.10.27, which invokes the gandharvas with their female counterpart the “nymphs” (Pali accharā, Sanskrit āpsarásā). ↩
+In Sanskrit literature, Timbaru (Sanskrit tumburu) was an elder gandharva musician in the courts of Indra and Kuvera. According to Rāmāyaṇa 3.4, he was cursed with a monstrous form by Kuvera due to an inappropriate lust for the nymph Rambhā. Upon his defeat at the hands of Rāma he was restored to his former status. Pañcasikha would have wanted to avoid a similar fate. Rather than Suriyavaccasā, the Sanskrit literature mentions his daughters Manuvantī and Sukeśī (Vāyupurāṇa 69.49 = Brahmāṇḍapurāṇa 2.7.13). ↩
-In Sanskrit literature, Timbaru (Sanskrit tumburu) was an elder gandharva musician in the courts of Indra and Kuvera. According to Rāmāyaṇa 3.4, he was cursed with a monstrous form by Kuvera due to an inappropriate lust for the nymph Rambhā. Upon his defeat at the hands of Rāma he was restored to his former status. Pañcasikha would have wanted to avoid a similar fate. Rather than Suriyavaccasā, the Sanskrit literature mentions his daughters Manuvantī and Sukeśī (Vāyupurāṇa 69.49 = Brahmāṇḍapurāṇa 2.7.13). ↩
+Aṅgīrasi means “shining one” and is etymologically linked with agni (“fire”). Suriyavaccasā earned the name due to both her radiant nature and her family connections: her father Timbaru was a son of Kaśyapa, who was (according to certain lineages) brother of Aṅgīras, from whom the Aṅgīrasas were descended. In the Arthavaveda—the only early non-Buddhist source for a nymph named Suriyavaccasā—aṅgīrasi is associated with witchcraft (Atharvaveda 12.5.52). Aṅgīrasa is also a patronymic of the Buddha (DN 32:3.14). ↩
-Aṅgīrasi means “shining one” and is etymologically linked with agni (“fire”). Suriyavaccasā earned the name due to both her radiant nature and her family connections: her father Timbaru was a son of Kaśyapa, who was (according to certain lineages) brother of Aṅgīras, from whom the Aṅgīrasas were descended. In the Arthavaveda—the only early non-Buddhist source for a nymph named Suriyavaccasā—aṅgīrasi is associated with witchcraft (Atharvaveda 12.5.52). Aṅgīrasa is also a patronymic of the Buddha (DN 32:3.14). ↩
+“Saints” is arahantā, which I normally translate as “perfected ones”. ↩
-“Saints” is arahantā, which I normally translate as “perfected ones”. ↩
+Parinibbāpaya, “please quench me”. Pañcasikha subverts imagery employed by the Buddha—quenching thirst, cooling breezes, extinguished flames—to erotic effect. ↩
-Parinibbāpaya, “please quench me”. Pañcasikha subverts imagery employed by the Buddha—quenching thirst, cooling breezes, extinguished flames—to erotic effect. ↩
+Pañcasikha is showing off his literary skill. The same image, the elephant, illustrates opposing qualities, peaceful and violent. In these two sides of sensual desire, he reveals, unconsciously perhaps, the rapacious side of his own nature. For Pañcasikha, the elephant bursting its bonds illustrates his crazed devotion, whereas later it illustrates breaking free of desire (DN 21:1.12.45). ↩
-Pañcasikha is showing off his literary skill. The same image, the elephant, illustrates opposing qualities, peaceful and violent. In these two sides of sensual desire, he reveals, unconsciously perhaps, the rapacious side of his own nature. For Pañcasikha, the elephant bursting its bonds illustrates his crazed devotion, whereas later it illustrates breaking free of desire (DN 21:1.12.45). ↩
+For how a married couple may stay together in this life and the next, see AN 4.55. ↩
-For how a married couple may stay together in this life and the next, see AN 4.55. ↩
+Pañcasikha is using the present participle jigīsāno in the historical present. ↩
-Pañcasikha is using the present participle jigīsāno in the historical present. ↩
+In Indian culture, a gandharva wedding is a pure love-match, without the blessing of parents or priests. Here, however, Pañcasikha wants to do the right thing and get the father’s blessing. ↩
-In Indian culture, a gandharva wedding is a pure love-match, without the blessing of parents or priests. Here, however, Pañcasikha wants to do the right thing and get the father’s blessing. ↩
+If Pañcasikha was seeking the Buddha’s approval for his love-match, he was doomed to disappointment, as the Buddha and his mendicants do not involve themselves in arranging marriages. The Buddha sidesteps the issue by politely complementing Pañcasikha on his musicianship. ↩
-If Pañcasikha was seeking the Buddha’s approval for his love-match, he was doomed to disappointment, as the Buddha and his mendicants do not involve themselves in arranging marriages. The Buddha sidesteps the issue by politely complementing Pañcasikha on his musicianship. ↩
+“When did you compose” is also at MN 56:30.1. ↩
“Sister” (bhaginī) is a respectful term of address, but is normally used in a chaste sense. When Raṭṭhapāla calls his wives “sister”, they faint in shock (MN 82:23.4). ↩
@@ -12512,7 +12512,7 @@ Endnotes
The Vedhaññās are not mentioned elsewhere; their name means “Marksmen”. ↩
-When this event is mentioned at MN 104:2.1 the Buddha is also in the Sakyan lands, but near the village of Sāma. Both texts tell the story of Cunda conveying the news via Ānanda at Sāma, which was presumably near the Vedhaññā’s mango grove. It does seem strange that two distinct discourses are recorded from the same prompt, but then, why shouldn’t the Buddha give more than one teaching on such an important topic? At DN 33:1.6.1 the Buddha is at Pāvā in the Mallian lands, and the discourse is spoken by Sāriputta there. Given the evident lateness of DN 33, this is a less convincing framework. A parallel to MN 104 (MĀ 196 at T I 752c12) says he was in the Vajjian lands at the time; both Sakya and Vajji border on Mallā. To further add to the confusion, according to the Jain tradition, Mahāvīra died after the Buddha, and it was at a different Pāvā in Magadha. ↩
+When this event is mentioned at MN 104:2.1 the Buddha is also in the Sakyan lands, but near the village of Sāma. Both texts tell the story of Cunda conveying the news via Ānanda at Sāma, which was presumably near the Vedhaññā’s mango grove. It does seem strange that two distinct discourses are recorded from the same prompt, but then, why shouldn’t the Buddha give more than one teaching on such an important topic? At DN 33:1.6.1 the Buddha is at Pāvā in the Mallian lands, and the discourse is spoken by Sāriputta there. Given the evident lateness of DN 33, this is a less convincing framework. A parallel to MN 104 (MĀ 196 at T I 752c12) says he was in the Vajjian lands at the time; both Sakya and Vajji border on Mallā. Jain tradition holds Mahāvīra died after the Buddha, and it was at a different Pāvā in Magadha near Nāḷandā, perhaps the place known in Pali as Pāvārika’s mango grove (DN 11:1.2). The earliest Jain source for Mahāvīra’s death, the Kalpasutra, is, however, much later than the Buddhist sources, and does not say where Pāvā is. But it does say the events were commemorated by the rulers of Kāsī and Kosala, and the Mallians and the Licchavīs. The absence of Magadha and the presence of Malla sit better with the location of Pāvā in Malla rather than Magadha. ↩
A sardonic slight on the movement whose signature virtue was non-violence. ↩
@@ -13073,277 +13073,280 @@ Endnotes
AN 3.67:2.2. ↩
-MN 57:7.1, AN 4.236. ↩
+By treating ethical decisions via a tetralemma, the Buddha rejects the “law of the excluded middle” and the consequent belief that acts must be either right or wrong. ↩
-AN 4.189, but the order there is direct experience, recollection, vision, wisdom. ↩
+MN 57:7.1, AN 4.236. ↩
-SN 35.238:12.2, etc. ↩
+AN 4.189, but the order there is direct experience, recollection, vision, wisdom. ↩
-This and the next at AN 4.10. ↩
+SN 35.238:12.2, etc. ↩
-SN 45.174. ↩
+This and the next at AN 4.10. ↩
-MN 12:32.1. The four describe the births of different kinds of nāga, etc. (eg. SN 29.1). ↩
+SN 45.174. ↩
-DN 28:5.2. ↩
+MN 12:32.1. The four describe the births of different kinds of nāga, etc. (eg. SN 29.1). ↩
-AN 4.171. ↩
+DN 28:5.2. ↩
-AN 4.78, MN 142:9.1. ↩
+AN 4.171. ↩
-AN 4.32. ↩
+AN 4.78, MN 142:9.1. ↩
-This and the next are found in AN 4.250, etc., but there defined, as below, in terms of speech about what you’ve seen, heard, thought, or known. ↩
+AN 4.32. ↩
-AN 4.198. | “With self become divine” (brahmabhūtena attanā) deliberately echoes Upaniṣadic language. Pali is sometimes said to lack reference to the cosmic Brahman (in neuter), having only the personal Brahmā (in masculine). The grammatical case of brahma- in the compound here is undetermined, yet no scholar of Sanskrit would hesitate to interpret the common phrase brahmabhūtātmā in the sense “self become one with the cosmic divinity Brahman”. Surely the Pali draws from the same sense, using it to describe Nibbāna. ↩
+This and the next are found in AN 4.250, etc., but there defined, as below, in terms of speech about what you’ve seen, heard, thought, or known. ↩
-AN 4.85, SN 3.21. ↩
+AN 4.198. | “With self become divine” (brahmabhūtena attanā) deliberately echoes Upaniṣadic language. Pali is sometimes said to lack reference to the cosmic Brahman (in neuter), having only the personal Brahmā (in masculine). The grammatical case of brahma- in the compound here is undetermined, yet no scholar of Sanskrit would hesitate to interpret the common phrase brahmabhūtātmā in the sense “self become one with the cosmic divinity Brahman”. Surely the Pali draws from the same sense, using it to describe Nibbāna. ↩
-AN 4.87, etc. ↩
+AN 4.85, SN 3.21. ↩
-For the distinction between “aggregates” and “grasping aggregates” see SN 22.48, SN 22.82, MN 109. ↩
+AN 4.87, etc. ↩
-Also at MN 12:35.3. Later the asura (“demon” or “titan”) realm was added as the sixth. The number and nature of different realms is always somewhat fluid. ↩
+For the distinction between “aggregates” and “grasping aggregates” see SN 22.48, SN 22.82, MN 109. ↩
-AN 5.255:1.3. ↩
+Also at MN 12:35.3. Later the asura (“demon” or “titan”) realm was added as the sixth. The number and nature of different realms is always somewhat fluid. ↩
-AN 9.8:3.4, DN 29:26.8, MN 76:51.3. ↩
+AN 5.255:1.3. ↩
-This and the next at AN 5.130. ↩
+AN 9.8:3.4, DN 29:26.8, MN 76:51.3. ↩
-Also at AN 5.213, Ud 8.6:4.1, DN 16:1.23.2, and Kd 6:28.4.1. ↩
+This and the next at AN 5.130. ↩
-AN 5.167, AN 10.44. ↩
+Also at AN 5.213, Ud 8.6:4.1, DN 16:1.23.2, and Kd 6:28.4.1. ↩
-AN 5.53. ↩
+AN 5.167, AN 10.44. ↩
-See DN 14:3.31.1, MN 120:21–30.7, etc. ↩
+AN 5.53. ↩
-SN 48.16:1.5, etc. ↩
+See DN 14:3.31.1, MN 120:21–30.7, etc. ↩
-AN 5.205; with the next, AN 10.14:1.1, MN 16. ↩
+SN 48.16:1.5, etc. ↩
-As above, also AN 5.206:1.1. ↩
+AN 5.205; with the next, AN 10.14:1.1, MN 16. ↩
-AN 5.200. ↩
+As above, also AN 5.206:1.1. ↩
-AN 5.26. ↩
+AN 5.200. ↩
-These five are found at AN 5.72 and AN 5.305, and also as part of longer lists. They are not, however, called “perceptions that ripen in freedom”. ↩
+AN 5.26. ↩
-As “roots of arguments” at AN 6.36:1.5 and MN 104:6.5 (see below), and as impossibilities for a stream-enterer at AN 6.92. ↩
+These five are found at AN 5.72 and AN 5.305, and also as part of longer lists. They are not, however, called “perceptions that ripen in freedom”. ↩
-As a cause for the long lasting of the dispensation at AN 6.40:2.2. ↩
+As “roots of arguments” at AN 6.36:1.5 and MN 104:6.5 (see below), and as impossibilities for a stream-enterer at AN 6.92. ↩
-At AN 3.61:12.1 and MN 140:10.1 these three sets of six are combined as the “eighteen mental preoccupations”. ↩
+As a cause for the long lasting of the dispensation at AN 6.40:2.2. ↩
-AN 6.11. ↩
+At AN 3.61:12.1 and MN 140:10.1 these three sets of six are combined as the “eighteen mental preoccupations”. ↩
-AN 6.13. ↩
+AN 6.11. ↩
-AN 6.30. ↩
+AN 6.13. ↩
-AN 4.195:10.1. ↩
+AN 6.30. ↩
-In AN 6.57 this is a response to the doctrine of Pūraṇa Kassapa. ↩
+AN 4.195:10.1. ↩
-At AN 6.142 and AN 6.35, but not called “perceptions that help penetration”. ↩
+In AN 6.57 this is a response to the doctrine of Pūraṇa Kassapa. ↩
-Ariyadhana appears to be constructed after ācariyadhana, “a teacher’s fee”, and hence ariya here would be a noun rather than verb. ↩
+At AN 6.142 and AN 6.35, but not called “perceptions that help penetration”. ↩
-AN 7.45. ↩
+Ariyadhana appears to be constructed after ācariyadhana, “a teacher’s fee”, and hence ariya here would be a noun rather than verb. ↩
-AN 7.93. ↩
+AN 7.45. ↩
-AN 7.94. ↩
+AN 7.93. ↩
-At AN 7.68 dhamma in this context is shown to be “teachings”, not “qualities”. ↩
+AN 7.94. ↩
-AN 7.20. ↩
+At AN 7.68 dhamma in this context is shown to be “teachings”, not “qualities”. ↩
-At AN 7.616, but not called “seven perceptions”. ↩
+AN 7.20. ↩
-AN 7.3, etc. ↩
+At AN 7.616, but not called “seven perceptions”. ↩
-AN 7.44. ↩
+AN 7.3, etc. ↩
-Primarily a Vinaya topic, but also found at AN 7.84. ↩
+AN 7.44. ↩
-This and the next at AN 8.80. ↩
+Primarily a Vinaya topic, but also found at AN 7.84. ↩
-These are just called “gifts” at AN 8.31. The “reasons to give” at AN 8.33 are different. ↩
+This and the next at AN 8.80. ↩
-AN 8.35. ↩
+These are just called “gifts” at AN 8.31. The “reasons to give” at AN 8.33 are different. ↩
-AN 8.69. ↩
+AN 8.35. ↩
-AN 8.6. ↩
+AN 8.69. ↩
-AN 8.65. ↩
+AN 8.6. ↩
-AN 8.66. ↩
+AN 8.65. ↩
-AN 9.29. ↩
+AN 8.66. ↩
-AN 9.24. ↩
+AN 9.29. ↩
-Eight at AN 8.29 and DN 34:2.1.122; the ninth here is made by adding the asura rebirth. ↩
+AN 9.24. ↩
-AN 9.33. ↩
+Eight at AN 8.29 and DN 34:2.1.122; the ninth here is made by adding the asura rebirth. ↩
-AN 9.61. ↩
+AN 9.33. ↩
-The pre-Buddhist sense of sati is “memory”, while “mindfulness” evolved from the practice of “remembering” scripture, creating an uninterrupted flow state in the present. In this sense, mindfulness can be understood as the element of continuity that knits consciousness together in a coherent stream. Thus when practicing “mindfulness of breathing” one pays continuous attention to the breaths, not “forgetting” what one is doing. ↩
+AN 9.61. ↩
-AN 10.17, AN 10.18. ↩
+The pre-Buddhist sense of sati is “memory”, while “mindfulness” evolved from the practice of “remembering” scripture, creating an uninterrupted flow state in the present. In this sense, mindfulness can be understood as the element of continuity that knits consciousness together in a coherent stream. Thus when practicing “mindfulness of breathing” one pays continuous attention to the breaths, not “forgetting” what one is doing. ↩
-AN 10.25. Kaṣina means “universal”, “totality”, and it refers to a measureless state of jhāna. In later usage it became a term for a physical object, such as a disk, on which a meditator focused, but it never has this meaning in early texts. ↩
+AN 10.17, AN 10.18. ↩
-AN 10.19. ↩
+AN 10.25. Kaṣina means “universal”, “totality”, and it refers to a measureless state of jhāna. In later usage it became a term for a physical object, such as a disk, on which a meditator focused, but it never has this meaning in early texts. ↩
-AN 10.112. ↩
+AN 10.19. ↩
-As in DN 4. ↩
+AN 10.112. ↩
-This discourse is similar to DN 33; seventy items are shared between the two. Here Sāriputta teaches without prompting. The scheme is more rigorous; items listed according to a specific pattern, then the same pattern is amplified one by one. The constraints of this scheme mean that, while almost all the items listed here are found elsewhere, they are mostly not known by the name used here. This sutta seems a little later than DN 33, but such conclusions should be drawn cautiously; in at least one detail, the absence of the asura realm from the “lost opportunities”, the passage here is earlier. ↩
+As in DN 4. ↩
-The use of a verse to introduce the teachings is unusual. ↩
+This discourse is similar to DN 33; seventy items are shared between the two. Here Sāriputta teaches without prompting. The scheme is more rigorous; items listed according to a specific pattern, then the same pattern is amplified one by one. The constraints of this scheme mean that, while almost all the items listed here are found elsewhere, they are mostly not known by the name used here. This sutta seems a little later than DN 33, but such conclusions should be drawn cautiously; in at least one detail, the absence of the asura realm from the “lost opportunities”, the passage here is earlier. ↩
-This echoes Chāndogya Upaniṣad 7.26.2, sarvagranthīnāṃ vipramokṣaḥ. ↩
+The use of a verse to introduce the teachings is unusual. ↩
-Each number from one to ten follows this same scheme. ↩
+This echoes Chāndogya Upaniṣad 7.26.2, sarvagranthīnāṃ vipramokṣaḥ. ↩
-Compare SN 3.18:8.2. ↩
+Each number from one to ten follows this same scheme. ↩
-Compare SN 16.11:12.2. ↩
+Compare SN 3.18:8.2. ↩
-Compare SN 22.48:2.2, but this is the five aggregates rather than contact. ↩
+Compare SN 16.11:12.2. ↩
-This term is only found in the Ratanasutta (Snp 2.1:5.2). It means a kind of meditation that results in the realization of the Dhamma in this very life. ↩
+Compare SN 22.48:2.2, but this is the five aggregates rather than contact. ↩
-See AN 4.254. ↩
+This term is only found in the Ratanasutta (Snp 2.1:5.2). It means a kind of meditation that results in the realization of the Dhamma in this very life. ↩
-The “unconditioned element” is Nibbāna, everything else is conditioned. ↩
+See AN 4.254. ↩
-With the addition of “rational application of mind” at AN 4.249. ↩
+The “unconditioned element” is Nibbāna, everything else is conditioned. ↩
-Iti 72. ↩
+With the addition of “rational application of mind” at AN 4.249. ↩
-These three “portions” of knowledge are not found elsewhere, but compare eg. SN 12.34. ↩
+Iti 72. ↩
-AN 4.31. ↩
+These three “portions” of knowledge are not found elsewhere, but compare eg. SN 12.34. ↩
-Described as four “perceptions” at AN 4.179. ↩
+AN 4.31. ↩
-A different group of five factors of immersion is at AN 5.28; the final factor is the same in both. The first four factors, however, appear only as part of this same group in later texts (Ne 21:5.1, Ps 1.1:246.2, Vb 16:342.2). ↩
+Described as four “perceptions” at AN 4.179. ↩
-AN 8.2. ↩
+A different group of five factors of immersion is at AN 5.28; the final factor is the same in both. The first four factors, however, appear only as part of this same group in later texts (Ne 21:5.1, Ps 1.1:246.2, Vb 16:342.2). ↩
-AN 8.30. | Read nippapañcārāmassāyaṁ per AN 8.30:3.11. ↩
+AN 8.2. ↩
-Similar sequences are found throughout the suttas, but this exact sequence appears to be unique. ↩
+AN 8.30. | Read nippapañcārāmassāyaṁ per AN 8.30:3.11. ↩
-Four are found at AN 4.194. Seven, phrased slightly differently, are found at MN 23. ↩
+Similar sequences are found throughout the suttas, but this exact sequence appears to be unique. ↩
-AN 9.23. ↩
+Four are found at AN 4.194. Seven, phrased slightly differently, are found at MN 23. ↩
-SN 14.9. ↩
+AN 9.23. ↩
-AN 9.93. ↩
+SN 14.9. ↩
-AN 10.238. ↩
+AN 9.93. ↩
-The sutta, and hence the Dīgha Nikāya as a whole, ends with the qualities of the arahant, the one who completes the path and practice of the Buddha. ↩
+AN 10.238. ↩
+
+
+The sutta, and hence the Dīgha Nikāya as a whole, ends with the qualities of the arahant, the one who completes the path and practice of the Buddha. ↩
@@ -13386,7 +13389,7 @@ About SuttaCentral Editions
| This edition |
-2023-11-27 01:25:12 |
+2023-12-04 01:25:32 |
| Publication type |