31 (1) The Wheel
“Bhikkhus, there are these four wheels. When these four wheels turn, those devas and humans who possess them soon attain greatness and abundance of wealth. What four? Dwelling in a suitable locality, relying on good persons, right resolution, and merits done in the past.686 These are the four wheels. When these four wheels turn, those devas and humans who possess them soon attain greatness and abundance of wealth.”
When a person dwells in a suitable locality
and makes friends with the noble ones,
when he has formed right resolutions,
and done deeds of merit in the past,
grain, riches, fame, and reputation,
along with happiness accrue to him.
32 (2) Sustaining
“Bhikkhus, there are these four means of sustaining a favorable relationship. What four? Giving, endearing speech, beneficent conduct, and impartiality.687 These are the four means of sustaining a favorable relationship.”
beneficent conduct, and impartiality
under diverse worldly conditions,
as is suitable to fit each case: these means
of sustaining a favorable relationship
are like the linchpin of a rolling chariot.
If there were no such means
of sustaining a favorable relationship,
neither mother nor father
would be able to obtain esteem
and veneration from their children.
But since there exist these means
of sustaining a favorable relationship,
wise people respect them;
thus they attain to greatness
and are highly praised. [33]
33 (3) The Lion
“Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, and roars his lion’s roar three times. Then he sets out in search of game.
“Whatever animals hear the lion roaring for the most part are filled with fear, a sense of urgency, and terror. Those who live in holes enter their holes; those who live in the water enter the water; those who live in the woods enter the woods; and the birds resort to the sky. Even those royal bull elephants, bound by strong thongs in the villages, towns, and capital cities, burst and break their bonds asunder; frightened, they urinate and defecate and flee here and there. So powerful among the animals is the lion, the king of beasts, so majestic and mighty.
“So too, bhikkhus, when the Tathāgata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One, he teaches the Dhamma thus: ‘(1) Such is personal existence, (2) such the origin of personal existence, (3) such the cessation of personal existence, (4) such the way to the cessation of personal existence.’688
“When those devas who are long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty palaces, hear the Tathāgata’s teaching of the Dhamma, for the most part they are filled with fear, a sense of urgency, and terror thus:689 ‘It seems that we are actually impermanent, though we thought ourselves permanent; it seems that we are actually transient, though we thought ourselves everlasting; it seems that we are actually non-eternal, though we thought ourselves eternal. It seems that we are impermanent, transient, non-eternal, included in personal existence.’690 So powerful is the Tathāgata, so majestic and mighty is he in this world together with its devas.” [34]
When, through direct knowledge,
the Buddha, the teacher, the peerless person
in this world with its devas,
sets in motion the wheel of Dhamma,
[he teaches] personal existence, its cessation,
the origin of personal existence,
and the noble eightfold path
that leads to the calming down of suffering.
Then even those devas with long life spans—
beautiful, ablaze with glory—
become fearful and filled with terror,
like beasts who hear the lion’s roar.
“It seems that we are impermanent,
not beyond personal existence,” [they say],
when they hear the word of the Arahant,
the Stable One who is fully freed.
34 (4) Confidence
“Bhikkhus, there are these four foremost kinds of confidence. What four?
(1) “To whatever extent there are beings, whether footless or with two feet, four feet, or many feet, whether having form or formless, whether percipient or non-percipient, or neither percipient nor non-percipient, the Tathāgata, the Arahant, the Perfectly Enlightened One is declared the foremost among them. Those who have confidence in the Buddha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.
(2) “To whatever extent there are phenomena that are conditioned, the noble eightfold path is declared the foremost among them. Those who have confidence in the noble eightfold path have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.
(3) “To whatever extent there are phenomena conditioned or unconditioned,691 dispassion is declared the foremost among them, that is, the crushing of pride, the removal of thirst, the uprooting of attachment, the termination of the round, the destruction of craving, dispassion, cessation, nibbāna. Those who have confidence in the Dhamma have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.
(4) “To whatever extent there are Saṅghas or groups, the Saṅgha of the Tathāgata’s disciples is declared the foremost among them, that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. [35] Those who have confidence in the Saṅgha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.
“These are the four foremost kinds of confidence.”
For those confident in regard to the foremost,
knowing the foremost Dhamma,
confident in the Buddha—the foremost—
unsurpassed, worthy of offerings;
for those confident in the foremost Dhamma,
in the blissful peace of dispassion;
for those confident in the foremost Saṅgha,
the unsurpassed field of merit;
for those giving gifts to the foremost,
the foremost kind of merit increases:
the foremost life span, beauty, and glory,
good reputation, happiness, and strength.
The wise one who gives to the foremost,692
concentrated upon the foremost Dhamma,
having become a deva or a human being,
rejoices, having attained the foremost.
35 (5) Vassakāra
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Master Gotama, we describe someone who possesses four qualities as a great man with great wisdom. What four? (1) Here, someone is highly learned in the various fields of learning. (2) He understands the meaning of various statements, so that he can say: ‘This is the meaning of this statement; this is the meaning of that one.’ (3) He has a good memory; he remembers and recollects what was done and said long ago. (4) He is skillful and diligent in attending to the diverse chores of a householder; he possesses sound judgment about them in order to carry out and arrange them properly. We describe someone who possesses these four qualities as a great man with great wisdom. If Master Gotama thinks what I say should be approved, let him approve it. If he thinks what I say should be rejected, let him reject it.”
“I neither approve of your [statement], brahmin, nor do I reject it. [36] Rather, I describe one who possesses four [other] qualities as a great man with great wisdom. What four? (1) Here, he is practicing for the welfare and happiness of many people; he is one who has established many people in the noble method, that is, in the goodness of the Dhamma, in the wholesomeness of the Dhamma.693 (2) He thinks whatever he wants to think and does not think what he does not want to think; he intends whatever he wants to intend and does not intend what he does not want to intend; thus he has attained to mental mastery over the ways of thought. (3) He gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. (4) With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.
“I neither approve of your [statement], brahmin, nor do I reject it. But I describe someone who possesses these four qualities as a great man with great wisdom.”
“It is astounding and amazing, Master Gotama, how well this has been stated by Master Gotama. And we consider Master Gotama as one who possesses these four qualities. (1) For he is practicing for the welfare and happiness of many people; he is one who has established many people in the noble method, that is, in the goodness of the Dhamma, in the wholesomeness of the Dhamma. (2) He thinks whatever he wants to think and does not think what he does not want to think; he intends whatever he wants to intend and does not intend what he does not want to intend; thus he has attained to mental mastery over the ways of thought. (3) He gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. (4) With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.” [37]
“Surely, brahmin, your words are prying and intrusive.694 Nevertheless, I will answer you. (1) Indeed, I am practicing for the welfare and happiness of many people; I have established many people in the noble method, that is, in the goodness of the Dhamma, in the wholesomeness of the Dhamma. (2) I think what I want to think and do not think what I do not want to think; I intend what I want to intend and do not intend what I do not want to intend; thus I have attained to mental mastery over the ways of thought. (3) I gain at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. (4) With the destruction of the taints, I have realized for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, I dwell in it.”
He who found for the sake of all beings
release from the snare of death;
who revealed the Dhamma, the method,
for the benefit of devas and humans;
he in whom many people gain confidence
when they see and listen to him;
the one skilled in the path and what is not the path,
the taintless one who accomplished his task;
the Enlightened One bearing his final body
is called “a great man of great wisdom.”
36 (6) Doṇa
On one occasion the Blessed One was traveling along the highway between Ukkaṭṭhā and Setavya. The brahmin Doṇa was also traveling along the highway between Ukkaṭṭhā and Setavya. The brahmin Doṇa then saw the thousand-spoked wheels of the Blessed One’s footprints, with their rims and hubs, complete in all respects,695 and thought: “It is astounding and amazing! These surely could not be the footprints of a human being!” [38]
Then the Blessed One left the highway and sat down at the foot of a tree, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Tracking the Blessed One’s footprints, the brahmin Doṇa saw the Blessed One sitting at the foot of the tree—graceful, inspiring confidence, with peaceful faculties and peaceful mind, one who had attained to the highest taming and serenity, [like] a tamed and guarded bull elephant with controlled faculties. He then approached the Blessed One and said to him:
(1) “Could you be a deva, sir?”696
“I will not be a deva, brahmin.”
(2) “Could you be a gandhabba, sir?”697
“I will not be a gandhabba, brahmin.”
(3) “Could you be a yakkha, sir?”
“I will not be a yakkha, brahmin.”
(4) “Could you be a human being, sir?”
“I will not be a human being, brahmin.”
“When you are asked: ‘Could you be a deva, sir?’ you say: ‘I will not be a deva, brahmin.’ When you are asked: ‘Could you be a gandhabba, sir?’ you say: ‘I will not be a gandhabba, brahmin.’ When you are asked: ‘Could you be a yakkha, sir?’ you say: ‘I will not be a yakkha, brahmin.’ When you are asked: ‘Could you be a human being, sir?’ you say: ‘I will not be a human being, brahmin.’ What, then, could you be, sir?”
(1) “Brahmin, I have abandoned those taints because of which I might have become a deva; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. (2) I have abandoned those taints because of which I might have become a gandhabba … (3) … might have become a yakkha … (4) … might have become a human being; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. Just as a blue, red, or white lotus flower, though born in the water and grown up in the water, rises above the water and stands [39] unsoiled by the water, even so, though born in the world and grown up in the world, I have overcome the world and dwell unsoiled by the world. Remember me, brahmin, as a Buddha.
“I have destroyed those taints by which
I might have been reborn as a deva
or as a gandhabba that travels through the sky;
by which I might have reached the state of a yakkha,
or arrived back at the human state:698
I have dispelled and cut down these taints.
“As a lovely white lotus
is not soiled by the water,
I am not soiled by the world:
therefore, O brahmin, I am a Buddha.”699
37 (7) Non-Decline
“Bhikkhus, a bhikkhu who possesses four qualities is incapable of decline and is in the vicinity of nibbāna. What four? Here, a bhikkhu is accomplished in virtuous behavior, guards the doors of the sense faculties, observes moderation in eating, and is intent on wakefulness.
(1) “And how is a bhikkhu accomplished in virtuous behavior? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. It is in this way that a bhikkhu is accomplished in virtuous behavior.
(2) “And how does a bhikkhu guard the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear … Having smelled an odor with the nose … Having tasted a taste with the tongue … Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection [40] might invade him, he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way that a bhikkhu guards the doors of the sense faculties.
(3) “And how does a bhikkhu observe moderation in eating? Here, reflecting carefully, a bhikkhu consumes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the spiritual life, considering: ‘Thus I shall terminate the old feeling and not arouse a new feeling,700 and I shall be healthy and blameless and dwell at ease.’ It is in this way that a bhikkhu observes moderation in eating.
(4) “And how is a bhikkhu intent on wakefulness? Here, during the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive qualities. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. In the middle watch of the night he lies down on the right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. It is in this way that a bhikkhu is intent on wakefulness.
“A bhikkhu who possesses these four qualities is incapable of decline and is in the vicinity of nibbāna.”
Established in virtuous behavior,
restrained in the sense faculties,
moderate in eating,
intent on wakefulness:
a bhikkhu dwells thus ardently,
unwearying by day and night,
developing wholesome qualities701
to attain security from bondage.
A bhikkhu who delights in heedfulness,
seeing the danger in heedlessness,
is incapable of decline:
he is close to nibbāna.702 [41]
38 (8) Drawn Back
“Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back.703
(1) “And how, bhikkhus, has a bhikkhu dispelled personal truths?704 Here, whatever ordinary personal truths may be held by ordinary ascetics and brahmins—that is, ‘The world is eternal’ or ‘The world is not eternal’; ‘The world is finite’ or ‘The world is infinite’; ‘The soul and the body are the same’ or ‘The soul is one thing, the body another’; ‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death’—a bhikkhu has discarded and dispelled them all, given them up, rejected them, let go of them, abandoned and relinquished them.705 It is in this way that a bhikkhu has dispelled personal truths.
(2) “And how has a bhikkhu totally renounced seeking? Here, a bhikkhu has abandoned the search for sensual pleasures and the search for existence and has allayed the search for a spiritual life.706 It is in this way that a bhikkhu has totally renounced seeking.
(3) “And how has a bhikkhu tranquilized bodily activity? Here, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a bhikkhu enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. It is in this way that a bhikkhu has tranquilized bodily activity.707
(4) “And how has a bhikkhu drawn back? Here, a bhikkhu has abandoned the conceit ‘I am,’ cut it off at the root, made it like a palm stump, obliterated it so that it is no longer subject to future arising. It is in this way that a bhikkhu has drawn back.
“Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back.” [42]
Seeking for sense pleasures,
seeking for existence,
seeking for a spiritual life;
the tight grasp “Such is the truth,”
viewpoints [that are] swellings:708
for one entirely detached from lust,
liberated by the destruction of craving,
such seeking has been relinquished,
and viewpoints are uprooted.
That peaceful, mindful bhikkhu,
tranquil, undefeated, enlightened
by breaking through conceit,
is called “one who has drawn back.”
39 (9) Ujjaya
Then the brahmin Ujjaya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Does Master Gotama praise sacrifice?”
“I do not praise all sacrifice, brahmin, nor do I withhold praise from all sacrifice. (1) I do not praise a violent sacrifice at which cattle, goats, rams, chickens, and pigs are slain, at which various creatures are led to slaughter. (2) For what reason? Because arahants and those who have entered the path to arahantship do not attend a violent sacrifice.
(3) “But I praise a non-violent sacrifice at which cattle, goats, rams, chickens, and pigs are not slain, where various creatures are not slaughtered, that is, a regular giving, a sacrifice offered by family custom.709 (4) For what reason? Because arahants and those who have entered the path to arahantship attend a nonviolent sacrifice.”710
The horse sacrifice, human sacrifice,
sammāpāsa, vājapeyya, [43] niraggaḷa:711
these grand sacrifices, fraught with violence,712
do not bring great fruit.
The great seers of right conduct
do not attend a sacrifice
where goats, rams, cattle,
and various creatures are slain.
But when they regularly offer by family custom
sacrifices free from violence,
no goats, sheep, and cattle
or various creatures are slain.
That is the sacrifice the great seers
of right conduct attend.
The wise person should offer this;
this sacrifice is very fruitful.
For one who makes such sacrifice
it is indeed better, never worse.
Such a sacrifice is truly vast
and the deities too are pleased.
40 (10) Udāyī
Then the brahmin Udāyī approached the Blessed One … and said to him:
[The prose portion is identical with that of 4:39.]
When a sacrifice is timely and allowable,
well prepared and nonviolent, [44]
the self-controlled followers of the spiritual life
attend such a sacrifice as this.
Those in the world who have removed the coverings,713
transcenders of time and destination,714
the Buddhas who are proficient in sacrifice,715
praise this kind of sacrifice.
Having prepared an appropriate gift,
whether of the ordinary kind or in memory of the dead,
one makes the sacrifice with a confident mind
to a fertile field, to followers of the spiritual life.
When what has been properly obtained
is properly offered, properly sacrificed,
to those worthy of offerings,
the sacrifice is vast and the deities are pleased.
The wise person endowed with faith,
having sacrificed thus with a generous mind,
is reborn in a happy world,
in [a realm] without affliction.
686 Three of the four “wheels” (cakkāni) are mentioned at Sn 260. The fourth, “relying on good persons,” corresponds to “associating with the wise” (paṇḍitānañca sevanā) at Sn 259.
687 The word saṅgaha literally means “inclusion, bringing together, holding together,” from prefix saṃ + gaha, “hold, grasp.” The verb from which the noun is derived is saṅgaṇhāti, from saṃ, “together,” and gaṇhāti, “to grasp, to hold.” The four saṅgahavatthu are means by which one can attract others and sustain a relationship with them characterized by friendliness and respect. The four in Pāli are dāna, peyyavajja, atthacariyā, samānattatā. To adequately capture the dual nuance of saṅgaha two words might have been used, “attract and sustain.” PED explains saṅgaha, in the relevant sense, as “kindliness, sympathy, friendliness, assistance, protection, favour,” and takes saṅgahavatthu to mean “objects (characteristics) of sympathy.” SED defines the Skt form saṃgrahavastu as “element of popularity,” and BHSD as “article of attraction, means by which a Buddha or (more often in BHS) a Bodhisattva attracts, draws to himself and to religious life, creatures.” Although the four figure prominently in the Mahāyāna sūtras, they are already found in the archaic Nikāyas.
Mp:“Some people are to be sustained by a gift, soa gift should be given to them. Others expect endearing speech, so they should be addressed with pleasant words. Beneficent conduct is a talk on increasing goodness; these people should be told, ‘You should do this, you shouldn’t do that. You should associate with this person, not with that person.’ Impartiality is being the same in happiness and suffering. This means sitting together with them, living together, and eating together.” In Skt versions of the four factors the fourth is often samānārtha (which would be Pāli samānattha), “having a common purpose” or “having shared benefits.”
688 “Personal existence” (sakkāya): the five aggregates subject to clinging. See MN 44.2, I 299,8–14; SN 22:105; III 158,3–4.
689 Mp: “‘For the most part’ (yebhuyyena) is said to make an exception of those devas who are noble disciples. Though they experience urgency of knowledge (ñāṇasaṃvega), no fear at all arises in the arahants, because they have attained what should be attained through careful striving. The other devas, as they attend to impermanence, experience both fear as mental fright (cittutrāsabhaya) and, at the time of strong insight, cognitive fear (ñāṇabhaya).” “Cognitive fear” is probably the stage of insight called “knowledge of appearance as fearful” (bhayat’upaṭṭhānañāṇa; see Vism 645–47, Ppn 21.29–34).
690 Mp: “Included in personal existence (sakkāyapariyāpannā): included in the five aggregates. Thus, when the Buddha teaches them the Dhamma stamped with the three characteristics, exposing the faults in the round of existence, cognitive fear enters them.”
691 Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā. In the Nikāyas, the only dhamma explicitly said to be unconditioned is nibbāna. All other dhammas, mental and material, are conditioned. Thus the best of conditioned dhammas is the noble eightfold path, which leads to the unconditioned.
692 Aggassa dātā. It-a II 111,5–7, explains that the dative-genitive aggassa can be understood to denote either the recipient of the gift or the item to be given: “A giver to the foremost: a giver to the Three Jewels, which are foremost; or one who generates merit by making a lofty gift of a foremost item” (aggassa ratanattayassa dātā, atha vā aggassa deyyadhammassa dānaṃ uḷāraṃ katvā tattha puññaṃ pavattetā).
693 Mp says that the noble method (ariyañāya) is the path together with insight, and the “goodness of the Dhamma” (kalyāṇadhammatā) and “the wholesomeness of the Dhamma” (kusaladhammatā) are names for it.
694 See p. 1647, note 428.
695 This is one of the thirty-two marks of a great person, said to be the karmic consequence of living for the happiness of many, dispelling fear and terror, providing lawful protection and shelter, and supplying all necessities. See DN 30.1.7, III 147–49.
696 Mp interprets the conversation on both sides as referring to the future: the brahmin asks about the Buddha’s future rebirth and the latter replies with respect to his future rebirth. As I read the exchange, however, a subtle word play is involved. The brahmin uses the future bhavissati as a polite way of inquiring about the present, which I render “could you be?” (Bhavissanti is used above in just this way, negatively, in the sentence, na vat’imāni manussabhūtassa padāni bhavissanti, “These could not be….”) But the Buddha uses the future form literally and thus in each case answers, “I will not be” (na bhavissāmi), referring to his destiny in a future life. Two Chinese parallels, SĀ 101 (at T II 28a19–28b17) and EĀ 38.3 (at T II 717c18–718a12), render this entire conversation as pertaining to the present. The brahmin asks the Buddha whether he is (
) a deva, a nāga, etc., a human being, or a nonhuman being, and the Buddha simply denies (
) that he is any of these. There is no reference to the future.
697 Gandhabbas are celestial beings sometimes depicted as the musicians of the devas. Yakkhas are fierce spirits noted for their destructiveness.
698 The verb abbaje here is optative of abbajati (Skt āvrajati). See DOP sv abbajati.
699 Mp: “At the end of the discourse, the brahmin attained three paths and fruits and, in 12,000 phrases, spoke the praise called ‘Doṇa’s Thunder.’ When a great commotion erupted after the Buddha’s passing, he settled it and distributed the relics” (at DN 16.6.25, II 166).
700 That is, I shall terminate the old discomfort of hunger without creating fresh discomfort by eating to excess.
701 I take dhammaṃ here to represent Skt dhammān, the plural accusative. Such usage is not rare in Pāli verse.
702 The verse is identical with Dhp 32.
703 Patilīno. Mp glosses with “hidden, gone into solitude” (nilīno ekībhāvaṃ upagato).
704 Panuṇṇapaccekasacco. Mp glosses as “view-truths (diṭṭhisaccāni) called ‘personal’ because each one holds to them individually, insisting ‘This alone is truth, this alone is truth.’”
705 Reading with Be sabbāni nuṇṇāni honti panuṇṇāni honti cattāni vantāni muttāni pahīnāni, paṭinissaṭṭhāni. This is also the Ce and Ee reading of the same passage in 10:20.
706 Mp: “The search for a spiritual life (brahmacariyesanā) consists in the aspiration that occurs thus, ‘I will seek out, search for, a spiritual life.’ This subsides and is tranquilized by the path of arahantship. But the search for a spiritual life in the form of views (diṭṭhibrahmacariyesanā) subsides with the path of stream-entry.”
707 Bodily activity (kāyasaṅkhāra) is elsewhere identified with in-andout breathing, which ceases in the fourth jhāna. See 9:31 §4. Also see MN 44.15; I 301,19–21; SN 41:6, IV 293,16–17.
708 Mp: “The tight grasp ‘Such is the truth’ (iti saccaparāmāso) is the grasping of such conceptions as ‘Such is the truth, such is the truth.’ Viewpoints (diṭṭhiṭṭhānā) are simply views, called ‘swellings’ (samussayā) because of their swelling up (samussitattā), because they rise up and persist.”
709 Niccadānaṃ anukulayaññaṃ. Mp explains anukulayaññaṃ as a sacrifice that should be made to maintain the family custom, on the grounds that it was given by one’s father and grandfather and so forth. On niccadānaṃ anukulayaññaṃ as superior to animal sacrifice, see especially DN 5.22–23, I 144, which can be regarded almost as an elaboration of the present sutta.
710 My division into four sections is speculative. Apart from this, I do not see any other basis for including this sutta among the Fours.
711 These were Vedic sacrifices.
712 I follow Ce and Be, which put niraggaḷaṃ in pāda b and include mahāyaññā in pāda c. Ee lacks mahāyaññā, but two Chinese parallels include a compound corresponding to this word: SĀ 89 (at T II 22c19) has 
, more literally “great gathering,” and SĀ2 89 (at T II 404b4) has 
, where 
means “to sacrifice to the gods or ancestors.” Mp explains mahārambhā: “With great tasks, great works; further, they are of ‘great violence’ because of the extent of the destruction of life.”
713 Readings of this enigmatic term vary here and elsewhere across the Nikāyas. Here, Ce has vivattacchaddā, Be vivaṭacchadā, Ee vivattacchadā. The expression often occurs in the stock passage on the two courses open to one with the thirty-two bodily marks of a great man: if he remains at home, he will become a wheel-turning king, but if he goes forth into homelessness, he will become a perfectly enlightened Buddha, described as “one in the world who vivaṭacchado” (variants: vivaṭṭacchado, vivaṭṭacchaddo, vivattacchaddo). See e.g. DN 3.1.5, I 89,8–9; DN 14.1.31, II 16,8–9; DN 30.1.1, III 142,4; MN 91.5, II 134,28; Sn 106. Though the origins of the term and its exact meaning are problematic, the commentaries consistently analyze and explain it in the same way. Since Mp (on the present sutta) does not offer an explanation, I cite the Dīgha Nikāya commentary, Sv I 250,34–251,3: “Vivaṭṭacchado: Here, having been born into the world, he dwells having entirely removed the covering in the world (loke taṃ chadanaṃ vivaṭṭetvā), in the darkness of defilements covered by seven coverings (chadanehi): lust, hatred, delusion, conceit, views, ignorance, and misconduct.”
The old canonical commentary, Cūḷaniddesa, commenting on Sn 1147, says: “Vivaṭacchado: There are five coverings (chadanāni): craving, views, defilements, misconduct, ignorance. Those coverings have been removed (vivaṭāni) by the Blessed Buddha; they have been dispelled, uprooted, abandoned, eradicated, settled, stilled, burned by the fire of knowledge so that they are unable to arise. Therefore the Buddha is one who has removed the coverings” (Nidd II 251,18–22; VRI ed. 204).
Norman (1991: 71–76) had proposed that the Pāli expression was to be derived from the BHS form vighuṣṭaśabda and thus meant “one whose name (or fame) had rolled in different directions” or “one of widespread fame.” In a later work (2006b: 228–29) he changed his position, stating: “although I was correct to see a connection between the Pāli and Skt words, the direction of the development was in the reverse order, and must represent a hyper-Sanskritisation from vivattacchadda.” At Sn 372 and elsewhere he renders this “with deceit removed.”
The Chinese translators of the Āgamas must have worked with texts that read vighuṣṭaśabda or some variant with the same meaning. Thus a parallel of 4:40, SĀ2 90 (at T II 404c6) has 
, “whose name is heard extremely far away.” The parallel of DN 30, MĀ 59 (at T I 493b7–8), reads: 
; “he necessarily becomes a Tathāgata, unattached (= arahant), fully enlightened, whose name spreads around and is heard in the ten directions.” MĀ 161, the parallel of MN 91, has the same at T I 685b2–4. Though various conjectures might be proposed with respect to the original expression and its meaning, given the difficulty of settling these questions across Buddhist textual traditions, the most expedient course open to me is to translate the term as it has been preserved and interpreted in the Pāli tradition.
714 The readings here vary considerably. Ce and Be have vītivattā kulaṃ gatiṃ, “who have transcended family and destination.” Ee has a bahubbīhi compound, vītivattakālaṃgatī, with still more variants in the notes. Mp (Be) reads kulaṃ gatiṃ in the lemma, but Mp (Ce) has kālaṃ gatiṃ. My rendering follows Ee. Note that in 5:55, at III 69,10, kālaṃ and gatiṃ are in immediate proximity, which supports the hypothesis that here too we should read kāla-/kālaṃ.
715 I read with Be yaññassa kovidā, as against Ce and Ee puññassa kovidā, “proficient in merit.” Mp (Be) and Mp (Ce) show the same difference in their lemmas and glosses. Two Chinese parallels correspond to Be. SĀ 90 (at T II 23a11) has 
, “the Buddha who is skilled in sacrifice,” and SĀ2 90 (at T II 404c8) 
, “this is the good sacrifice and the path of sacrifice praised by the Buddhas.”