21 (1) 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, [33] and roars his lion’s roar three times. Then he sets out in search of game. For what reason? [With the thought:] ‘Let me not cause harm to small creatures that might cross my track.’
“‘The lion,’ bhikkhus, is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. When the Tathāgata teaches the Dhamma to an assembly, this is his lion’s roar.
“Bhikkhus, there are these ten Tathāgata’s powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.1983 What ten?
(1) “Here, the Tathāgata understands as it really is the possible as possible and the impossible as impossible. Since the Tathāgata understands as it really is the possible as possible and the impossible as impossible, this is a Tathāgata’s power that the Tathāgata has, on account of which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.
(2) “Again, the Tathāgata understands as it really is the result of the undertaking of kamma past, future, and present in terms of possibilities and causes. Since the Tathāgata understands as it really is … the result of the undertaking of kamma … this too is a Tathāgata’s power that the Tathāgata has, on account of which he … sets in motion the brahma wheel.
(3) “Again, the Tathāgata understands as it really is the ways leading everywhere.1984 Since the Tathāgata understands as it really is the ways leading everywhere, this too is a Tathāgata’s power that the Tathāgata has, on account of which he … sets in motion the brahma wheel.
(4) “Again, the Tathāgata [34] understands as it really is the world with its numerous and diverse elements.1985 Since the Tathāgata understands as it really is the world with its numerous and diverse elements, this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.
(5) “Again, the Tathāgata understands as it really is the diversity in the dispositions of beings.1986 Since the Tathāgata understands as it really is the diversity in the dispositions of beings, this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.
(6) “Again, the Tathāgata understands as it really is the superior or inferior condition of the faculties of other beings and persons.1987 Since the Tathāgata understands as it really is the superior or inferior condition of the faculties of other beings and persons, this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.
(7) “Again, the Tathāgata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhānas, emancipations, concentrations, and meditative attainments. Since the Tathāgata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhānas … this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.
(8) “Again, the Tathāgata recollects his manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty [35] births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus he recollects his manifold past abodes with their aspects and details. Since the Tathāgata recollects his manifold past abodes … with their aspects and details, this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.
(9) “Again, with the divine eye, which is purified and surpasses the human, the Tathāgata sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: ‘These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. [36] Since the Tathāgata … understands how beings fare in accordance with their kamma, this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.
(10) “Again, with the destruction of the taints, the Tathāgata 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. Since the Tathāgata has realized for himself … the taintless liberation of mind, liberation by wisdom … this too is a Tathāgata’s power that the Tathāgata has, on account of which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.
“These, bhikkhus, are the ten Tathāgata’s powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.”
22 (2) Doctrinal Principles
Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
“Ānanda, I claim to be confident about the things that lead to the realization by direct knowledge of the various doctrinal principles,1988 [and I am thus able] to teach the Dhamma to various people in various ways such that one who practices accordingly will know of what exists that it exists and of what does not exist that it does not exist; such that one will know of the inferior that it is inferior and of the sublime that it is sublime; such that one will know of what is surpassable that it is surpassable and of what is unsurpassable that it is unsurpassable; such that [37] it is possible that one will know, see, and realize this just as it is to be known, seen, and realized.
“But among knowledges, Ānanda, this one is unsurpassed, namely, the knowledge of these things and those things as they really are.1989 And, I say, there is no other knowledge higher or more excellent than this.
“There are, Ānanda, these ten Tathāgata’s powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel. What ten? …
[As in 10:21] [38] …
“These, Ānanda, are the ten Tathāgata’s powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.” [39]
23 (3) Body
“Bhikkhus, there are things to be abandoned by body, not by speech. There are things to be abandoned by speech, not by body. There are things to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.1990
“And what, bhikkhus, are the things to be abandoned by body, not by speech? Here, a bhikkhu has committed a particular unwholesome deed with the body. His wise fellow monks investigate him and say thus: ‘You have committed a particular unwholesome deed with the body. It would really be good if you would abandon bodily misconduct and develop bodily good conduct.’ When his wise fellow monks investigate him and speak to him, he abandons bodily misconduct and develops bodily good conduct. These are called things to be abandoned by body, not by speech.
“And what are the things to be abandoned by speech, not by body? Here, a bhikkhu has committed a particular unwholesome deed by speech. His wise fellow monks investigate him and say thus: ‘You have committed a particular unwholesome deed by speech. It would really be good if you would abandon verbal misconduct and develop verbal good conduct.’ When his wise fellow monks investigate him and speak to him, he abandons verbal misconduct and develops verbal good conduct. These are called things to be abandoned by speech, not by body.
“And what are the things to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom? Greed is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. Hatred … Delusion … Anger … Hostility … Denigration … Insolence [40] … Miserliness is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.
“Evil envy,1991 bhikkhus, is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. And what is evil envy? Here, a householder or householder’s son is prospering in wealth or grain, in silver or gold. A slave or dependent might think of him: ‘Oh, may this householder or householder’s son not prosper in wealth or grain, in silver or gold!’ Or else an ascetic or brahmin gains robes, almsfood, lodging, and medicines and provisions for the sick. Another ascetic or brahmin might think of him: ‘Oh, may this venerable one not gain robes, almsfood, lodging, and medicines and provisions for the sick!’ This is called evil envy. Evil envy is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.
“Evil desire, bhikkhus, is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. And what is evil desire? Here, one without faith desires: ‘Let them know me as one endowed with faith.’ An immoral person desires: ‘Let them know me as virtuous.’ One with little learning desires: ‘Let them know me as learned.’ One who delights in company desires: ‘Let them know me as solitary.’ One who is lazy desires: ‘Let them know me as energetic.’ One who is muddle-minded desires: ‘Let them know me as mindful.’ One who is unconcentrated desires: ‘Let them know me as concentrated.’ One who is unwise desires: ‘Let them know me as wise.’ One whose taints are not destroyed desires: ‘Let them know me as one whose taints are destroyed.’ [41] This is called evil desire. Evil desire is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.
“If, bhikkhus, greed overcomes that bhikkhu and continues on; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire overcomes that bhikkhu and continues on,1992 he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and continues on. This venerable one does not understand in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire overcomes him and continues on.’
“If, bhikkhus, greed does not overcome that bhikkhu and continue on; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire does not overcome that bhikkhu and continue on, he should be understood thus: ‘This venerable one understands in such a way that he would have no greed; thus greed does not overcome him and continue on. This venerable one understands in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire does not overcome him and continue on.’”
24 (4) Cunda
On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those [42] bhikkhus replied. The Venerable Mahācunda said this:
“Friends, making a declaration of knowledge, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma.’1993 If, however, greed overcomes that bhikkhu and persists;1994 if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire overcomes him and persists.’
“Friends, making a declaration of development, a bhikkhu says: ‘I am developed in body, virtuous behavior, mind, and wisdom.’ If, however, greed overcomes that bhikkhu and persists; if hatred … evil desire overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … no evil desire; thus evil desire overcomes him and persists.’
“Friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If, however, greed overcomes that bhikkhu and persists; if hatred … evil desire [43] overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … no evil desire; thus evil desire overcomes him and persists.’
“Suppose a poor, destitute, and needy person claims to be rich, affluent, and wealthy. If, when he wants to buy something, he cannot pay with money, grain, silver, or gold, they would know him as a poor, destitute, and needy person claiming to be rich, affluent, and wealthy. For what reason? Because when he wants to buy something, he cannot pay with money, grain, silver, or gold.
“So too, friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If, however, greed overcomes that bhikkhu and persists … evil desire overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … [44] … no evil desire; thus evil desire overcomes him and persists.’ “Friends, making a declaration of knowledge, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma.’ If greed does not overcome that bhikkhu and persist; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’
“Friends, making a declaration of development, a bhikkhu says: ‘I am developed in body, virtuous behavior, mind, and wisdom.’ If greed does not overcome that bhikkhu and persist; if hatred … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’
“Friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If greed does not overcome that bhikkhu and persist; if hatred … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; [45] thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’
“Suppose a rich, affluent, and wealthy person claims to be rich, affluent, and wealthy. If, when he wants to buy something, he can pay with money, grain, silver, or gold, they would know him as a rich, affluent, and wealthy person who claims to be rich, affluent, and wealthy. For what reason? Because when he wants to buy something, he can pay with money, grain, silver, or gold.
“So too, friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If greed does not overcome that bhikkhu and persist; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’” [46]
25 (5) Kasiṇas
“Bhikkhus, there are these ten kasiṇa bases.1995 What ten? One person perceives the earth kasiṇa above, below, across, nondual, measureless.1996 One person perceives the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, nondual, measureless. These are the ten kasiṇa bases.”
26 (6) Kāḷī
On one occasion the Venerable Mahākaccāna was dwelling among the people of Avantī on Mount Pavatta at Kuraraghara. Then the female lay follower Kāḷī of Kuraraghara approached him, paid homage to him, sat down to one side, and said to him:1997
“Bhante, this was said by the Blessed One in ‘The Maidens’ Questions’:1998
“‘Having conquered the army of the pleasant and agreeable,
meditating alone, I discovered bliss,
the attainment of the goal, the peace of the heart.
Therefore I don’t form intimate ties with people,
nor does intimacy with anyone get a chance with me.’ [47]
“How, Bhante, is the meaning of this statement that the Blessed One spoke in brief to be seen in detail?”
“Some ascetics and brahmins, sister, for whom the attainment of the earth kasiṇa is supreme, generated it as their goal.1999 The Blessed One directly knew to what extent the attainment of the earth kasiṇa is supreme. Having directly known this, he saw the beginning,2000 the danger, and the escape, and he saw the knowledge and vision of the path and the non-path. By seeing the beginning, the danger, and the escape, and by seeing the knowledge and vision of the path and the non-path, he knew the attainment of the goal, the peace of the heart.
“Some ascetics and brahmins, sister, for whom the attainment of the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa is supreme, generated it as their goal. The Blessed One directly knew to what extent the attainment of the consciousness kasiṇa is supreme. Having directly known this, he saw the beginning, the danger, and the escape, and he saw the knowledge and vision of the path and the non-path. By seeing the beginning, the danger, and the escape, and by seeing the knowledge and vision of the path and the non-path, he knew the attainment of the goal, the peace of the heart.
“Thus, sister, it is in such a way that the meaning should be seen in detail of this statement that the Blessed One spoke in brief in ‘The Maidens’ Questions’:
“‘Having conquered the army of the pleasant and agreeable,
meditating alone, I discovered bliss,
the attainment of the goal, the peace of the heart. [48]
Therefore I don’t form intimate ties with people,
nor does intimacy with anyone succeed in my case.’”
27 (7) Great Questions (1)
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, a number of bhikkhus dressed, took their bowls and robes, and entered Sāvatthī for alms. Then it occurred to those bhikkhus: “It is still too early to walk for alms in Sāvatthī. Let us go to the park of the wanderers of other sects.”
Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. Those wanderers then said to them:
“Friends, the ascetic Gotama teaches the Dhamma to his disciples in such a way as this: ‘Come, bhikkhus, directly know all phenomena.2001 Dwell having directly known all phenomena.’2002 We too teach the Dhamma to our disciples in such a way as this: ‘Come, friends, directly know all phenomena. Dwell having directly known all phenomena.’ What now is the distinction, the disparity, the difference between the ascetic Gotama’s [49] teaching of the Dhamma and our teaching, between his instruction and our instruction?”
Then those bhikkhus neither applauded nor rejected the statement of those wanderers. Without applauding it, without rejecting it, they rose from their seats and left, [thinking]: “We shall find out what the Blessed One has to say about this statement.”
Then, when those bhikkhus had walked for alms in Sāvatthī, after their meal, on returning from their alms round, they approached the Blessed One, paid homage to him, sat down to one side, and said: “Here, Bhante, in the morning, we dressed, took our bowls and robes, and entered Sāvatthī for alms…. [They here report the entire course of events, down to:] [50] We rose from our seats and left, [thinking]: ‘We shall find out what the Blessed One has to say about this statement.’”
“Bhikkhus, when wanderers of other sects speak thus, they should be answered in this way: ‘A question about one, a concise statement about one, an explanation of one.2003 A question about two, a concise statement about two, an explanation of two. A question about three, a concise statement about three, an explanation of three. A question about four, a concise statement about four, an explanation of four. A question about five, a concise statement about five, an explanation of five. A question about six, a concise statement about six, an explanation of six. A question about seven, a concise statement about seven, an explanation of seven. A question about eight, a concise statement about eight, an explanation of eight. A question about nine, a concise statement about nine, an explanation of nine. A question about ten, a concise statement about ten, an explanation of ten. If wanderers of other sects were questioned thus, they would not be able to reply and, further, they would meet with distress. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in the world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions apart from the Tathāgata or a disciple of the Tathāgata or one who has heard it from them.
(1) “When it was said: ‘A question about one, a concise statement about one, an explanation of one,’ with reference to what was this said?2004 When a bhikkhu is completely disenchanted with one thing, completely dispassionate toward it, completely liberated from it, completely sees its delimitations, and completely breaks through its meaning, in this very life he makes an end of suffering. What one thing? All beings exist through nutriment.2005 [51] When a bhikkhu is completely disenchanted with this one thing, completely dispassionate toward it, completely liberated from it, completely sees its delimitations, and completely breaks through its meaning, in this very life he makes an end of suffering.
“When it was said: ‘A question about one, a concise statement about one, an explanation of one,’ it is with reference to this that this was said.
(2) “When it was said: ‘A question about two, a concise statement about two, an explanation of two,’ with reference to what was this said? When a bhikkhu is completely disenchanted with two things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What two things? Name and form. When a bhikkhu is completely disenchanted with these two things … in this very life he makes an end of suffering.
“When it was said: ‘A question about two, a concise statement about two, an explanation of two,’ it is with reference to this that this was said.
(3) “When it was said: ‘A question about three, a concise statement about three, an explanation of three,’ with reference to what was this said? When a bhikkhu is completely disenchanted with three things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What three things? The three kinds of feelings.2006 When a bhikkhu is completely disenchanted with these three things … in this very life he makes an end of suffering.
“When it was said: ‘A question about three, a concise statement about three, an explanation of three,’ it is with reference to this that this was said.
(4) “When it was said: ‘A question about four, a concise statement about four, an explanation of four,’ with reference to what was this said? [52] When a bhikkhu is completely disenchanted with four things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What four things? The four kinds of nutriment.2007 When a bhikkhu is completely disenchanted with these four things … in this very life he makes an end of suffering.
“When it was said: ‘A question about four, a concise statement about four, an explanation of four,’ it is with reference to this that this was said.
(5) “When it was said: ‘A question about five, a concise statement about five, an explanation of five,’ with reference to what was this said? When a bhikkhu is completely disenchanted with five things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What five things? The five aggregates subject to clinging. When a bhikkhu is completely disenchanted with these five things … in this very life he makes an end of suffering.
“When it was said: ‘A question about five, a concise statement about five, an explanation of five,’ it is with reference to this that this was said.
(6) “When it was said: ‘A question about six, a concise statement about six, an explanation of six,’ with reference to what was this said? When a bhikkhu is completely disenchanted with six things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What six things? The six internal sense bases. When a bhikkhu is completely disenchanted with these six things … in this very life he makes an end of suffering. [53]
“When it was said: ‘A question about six, a concise statement about six, an explanation of six,’ it is with reference to this that this was said.
(7) “When it was said: ‘A question about seven, a concise statement about seven, an explanation of seven,’ with reference to what was this said? When a bhikkhu is completely disenchanted with seven things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What seven things? The seven stations for consciousness.2008 When a bhikkhu is completely disenchanted with these seven things … in this very life he makes an end of suffering.
“When it was said: ‘A question about seven, a concise statement about seven, an explanation of seven,’ it is with reference to this that this was said.
(8) “When it was said: ‘A question about eight, a concise statement about eight, an explanation of eight,’ with reference to what was this said? When a bhikkhu is completely disenchanted with eight things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What eight things? The eight worldly conditions.2009 When a bhikkhu is completely disenchanted with these eight things … in this very life he makes an end of suffering.
“When it was said: ‘A question about eight, a concise statement about eight, an explanation of eight,’ it is with reference to this that this was said.
(9) “When it was said: ‘A question about nine, a concise statement about nine, an explanation of nine,’ with reference to what was this said? When a bhikkhu is completely disenchanted with nine things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What nine things? The nine abodes of beings.2010 [54] When a bhikkhu is completely disenchanted with these nine things … in this very life he makes an end of suffering.
“When it was said: ‘A question about nine, a concise statement about nine, an explanation of nine,’ it is with reference to this that this was said.
(10) “When it was said: ‘A question about ten, a concise statement about ten, an explanation of ten,’ with reference to what was this said? When a bhikkhu is completely disenchanted with ten things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What ten things? The ten unwholesome courses of kamma.2011 When a bhikkhu is completely disenchanted with these ten things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering.
“When it was said: ‘A question about ten, a concise statement about ten, an explanation of ten,’ it is with reference to this that this was said.”
28 (8) Great Questions (2)
On one occasion the Blessed One was dwelling at Kajaṅgalā in the Bamboo Grove. Then a number of lay followers from Kajaṅgalā approached the bhikkhunī from Kajaṅgalā,2012 paid homage to her, sat down to one side, and said to her:
“Noble lady, this was said by the Blessed One in ‘The Great Questions’: ‘A question about one, a concise statement about one, an explanation of one. A question about two, a concise statement about two, an explanation of two. A question about three, a concise statement about three, an explanation of three. [55] A question about four, a concise statement about four, an explanation of four. A question about five, a concise statement about five, an explanation of five. A question about six, a concise statement about six, an explanation of six. A question about seven, a concise statement about seven, an explanation of seven. A question about eight, a concise statement about eight, an explanation of eight. A question about nine, a concise statement about nine, an explanation of nine. A question about ten, a concise statement about ten, an explanation of ten.’ How, noble lady, is the meaning of this statement that the Blessed One spoke in brief to be seen in detail?”
“Friends, I have not heard and learned this in the presence of the Blessed One, nor have I heard and learned this in the presence of esteemed bhikkhus. However, listen and attend closely as I explain what it seems to mean to me.”
“Yes, noble lady,” those lay followers of Kajaṅgalā replied. The bhikkhunī of Kajaṅgalā said this:
(1) “When it was said by the Blessed One: ‘A question about one, a concise statement about one, an explanation of one,’ with reference to what was this said? When a bhikkhu is completely disenchanted with one thing, completely dispassionate toward it, completely liberated from it, completely sees its delimitations, and completely breaks through its meaning, in this very life he makes an end of suffering. What one thing? All beings exist through nutriment. When a bhikkhu is completely disenchanted with this one thing, completely dispassionate toward it, completely liberated from it, completely sees its delimitations, and completely breaks through its meaning, in this very life he makes an end of suffering.
“When it was said by the Blessed One: ‘A question about one, a concise statement about one, an explanation of one,’ it is with reference to this that this was said. [56]
(2) “When it was said by the Blessed One: ‘A question about two, a concise statement about two, an explanation of two,’ with reference to what was this said? When a bhikkhu is completely disenchanted with two things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What two things? Name and form….
(3) … “What three things? The three kinds of feelings. When a bhikkhu is completely disenchanted with these three things … in this very life he makes an end of suffering.
“When it was said by the Blessed One: ‘A question about three, a concise statement about three, an explanation of three,’ it is with reference to this that this was said.
(4) “When it was said by the Blessed One: ‘A question about four, a concise statement about four, an explanation of four,’ with reference to what was this said? When a bhikkhu has a mind completely well developed in four things, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering.2013 What four things? The four establishments of mindfulness. When a bhikkhu has a mind completely well developed in these four things … in this very life he makes an end of suffering.
“When it was said by the Blessed One: ‘A question about four, a concise statement about four, an explanation of four,’ it is with reference to this that this was said.
(5)–(8) “When it was said by the Blessed One: ‘A question about five, a concise statement about five, an explanation of five,’ with reference to what was this said? When a bhikkhu has a mind completely well developed in five things, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What five things? The five faculties.2014 … What six things? [57] The six elements of escape.2015 … What seven things? The seven factors of enlightenment…. What eight things? The noble eightfold path. When a bhikkhu has a mind completely well developed in these eight things … in this very life he makes an end of suffering.
“When it was said by the Blessed One: ‘A question about eight, a concise statement about eight, an explanation of eight,’ it is with reference to this that this was said.
(9) “When it was said by the Blessed One: ‘A question about nine, a concise statement about nine, an explanation of nine,’ with reference to what was this said? When a bhikkhu is completely disenchanted with nine things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What nine things? The nine abodes of beings. When a bhikkhu is completely disenchanted with these nine things … in this very life he makes an end of suffering.
“When it was said by the Blessed One: ‘A question about nine, a concise statement about nine, an explanation of nine,’ it is with reference to this that this was said.
(10) “When it was said by the Blessed One: ‘A question about ten, a concise statement about ten, an explanation of ten,’ with reference to what was this said? When a bhikkhu has a mind completely well developed in ten things, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What ten things? The ten wholesome courses of kamma. [58] When a bhikkhu has a mind completely well developed in these ten things … in this very life he makes an end of suffering.
“When it was said by the Blessed One: ‘A question about ten, a concise statement about ten, an explanation of ten,’ it is with reference to this that this was said.
“Thus, friends, when it was said by the Blessed One in ‘The Great Questions’: ‘A question about one, a concise statement about one, an explanation of one…. A question about ten, a concise statement about ten, an explanation of ten,’ it is in such a way that I understand in detail the meaning of this statement that the Blessed One spoke in brief. But if you wish, approach the Blessed One and ask him about this matter. As the Blessed One answers you, so should you retain it in mind.”
Saying, “Yes, noble lady,” those lay followers of Kajaṅgalā delighted and rejoiced in the statement of the bhikkhunī of Kajaṅgalā. Then they rose from their seats, paid homage to her, circumambulated her keeping the right side toward her, and approached the Blessed One. They paid homage to the Blessed One, sat down to one side, and reported to the Blessed One their entire discussion with the bhikkhunī of Kajaṅgalā. [The Blessed One said:]
“Good, good, householders! The bhikkhunī of Kajaṅgalā is wise, of great wisdom. If you had approached me and asked me about this matter, I [59] would have answered exactly as the bhikkhunī of Kajaṅgalā has answered. That is its meaning, and it is in this way that you should retain it in mind.”
29 (9) Kosala (1)
(1) “Bhikkhus, as far as Kāsi and Kosala extend, as far as the realm of King Pasenadi of Kosala extends, there King Pasenadi of Kosala ranks as the foremost. But even for King Pasenadi there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
(2) “Bhikkhus, as far as sun and moon revolve and light up the quarters with their brightness, so far the thousandfold world system extends.2016 In that thousandfold world system there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, and a thousand four great oceans; a thousand four great kings, a thousand [heavens ruled by] the four great kings, a thousand Tāvatiṃsa [heavens], a thousand Yāma [heavens], a thousand Tusita [heavens], a thousand [heavens] of devas who delight in creation, a thousand [heavens] of devas who control what is created by others, a thousand brahmā worlds. As far, bhikkhus, as this thousandfold world system extends, Mahābrahmā [60] there ranks as the foremost. But even for Mahābrahmā there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
(3) “There comes a time, bhikkhus, when this world dissolves. When the world is dissolving, beings for the most part migrate to the devas of streaming radiance.2017 There they exist mind-made, feeding on rapture, self-luminous, moving through the skies, living in glory, and they remain thus for a very long time. When the world is dissolving, the devas of streaming radiance rank as the foremost. But even for these devas there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
(4) “Bhikkhus, there are these ten kasiṇa bases.2018 What ten? One person perceives the earth kasiṇa above, below, across, undivided, measureless. One person perceives the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, undivided, measureless. These are the ten kasiṇa bases. Of these ten kasiṇa bases, this is the foremost, namely, when one perceives the consciousness kasiṇa above, below, across, undivided, measureless. There are beings who are percipient in such a way. But even for beings who are percipient in such a way there is alteration; there is change. Seeing this thus, [61] bhikkhus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
(5) “Bhikkhus, there are these eight bases of overcoming.2019 What eight?
(i) “One percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the first basis of overcoming.
(ii) “One percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the second basis of overcoming.
(iii) “One not percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the third basis of overcoming.
(iv) “One not percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fourth basis of overcoming.
(v) “One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint. Just as the flax flower is blue, blue in color, with a blue hue, with a blue tint, or just as Bārāṇasī cloth, smoothened on both sides, might be blue, blue in color, with a blue hue, with a blue tint, so too, one not percipient of forms internally sees forms externally, blue ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fifth basis of overcoming.
(vi) “One not percipient of forms internally sees forms externally, yellow ones, with a yellow hue, with a yellow tint. Just as the kaṇikāra flower is yellow, yellow in color, with a yellow hue, with a yellow tint, or just as Bārāṇasī cloth, [62] smoothened on both sides, might be yellow, yellow in color, with a yellow hue, with a yellow tint, so too, one not percipient of forms internally sees forms externally, yellow ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the sixth basis of overcoming.
(vii) “One not percipient of forms internally sees forms externally, red ones, with a red hue, with a red tint. Just as the bandhujīvaka flower is red, red in color, with a red hue, with a red tint, or just as Bārāṇasī cloth, smoothened on both sides, might be red, red in color with a red hue, with a red tint, so too, one not percipient of forms internally sees forms externally, red ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the seventh basis of overcoming.
(viii) “One not percipient of forms internally sees forms externally, white ones, white in color, with a white hue, with a white tint. Just as the morning star is white, white in color, with a white hue, with a white tint, or just as Bārāṇasī cloth, smoothened on both sides, might be white, white in color, with a white hue, with a white tint, so too, one not percipient of forms internally sees forms externally, white ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the eighth basis of overcoming.
“These are the eight bases of overcoming. Of these eight bases of overcoming, this is the foremost, namely, that one not percipient of forms internally sees forms externally, white ones, white in color with a white hue, with a white tint, and having overcome them, he is percipient thus: ‘I know, I see.’ There are beings who are percipient in such a way. But even for beings who are percipient in such a way there is [63] alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
(6) “Bhikkhus, there are these four modes of practice.2020 What four? Practice that is painful with sluggish direct knowledge; practice that is painful with quick direct knowledge; practice that is pleasant with sluggish direct knowledge; and practice that is pleasant with quick direct knowledge. These are the four modes of practice. Of these four modes of practice, this is the foremost, namely, practice that is pleasant with quick direct knowledge. There are beings who practice in such a way. But even for beings who practice in such a way there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
(7) “Bhikkhus, there are these four modes of perception. What four? One person perceives what is limited; another perceives what is exalted; another perceives what is measureless; and still another, [perceiving] ‘There is nothing,’ perceives the base of nothingness.2021 These are the four modes of perception. Of these four modes of perception, this is the foremost, namely, when, [perceiving] ‘There is nothing,’ one perceives the base of nothingness. There are beings who perceive in such a way. But even for beings who perceive in such a way there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
(8) “Bhikkhus, of the speculative views held by outsiders, this is the foremost, namely: ‘I might not be and it might not be mine; I shall not be, [and] it will not be mine.’2022 For it can be expected that one who holds such a view will not be unrepelled by existence [64] and will not be repelled by the cessation of existence.2023 There are beings who hold such a view. But even for beings who hold such a view there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
(9) “Bhikkhus, there are some ascetics and brahmins who proclaim supreme purification.2024 Of those who proclaim supreme purification, this is the foremost, namely, by completely surmounting the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. They teach their Dhamma for the direct knowledge and realization of this. There are beings who assert thus. But even for those who assert thus, there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.
(10) “Bhikkhus, there are some ascetics and brahmins who proclaim supreme nibbāna in this very life.2025 Of those who proclaim supreme nibbāna in this very life, this is the foremost, namely, emancipation through non-clinging after one has seen as they really are the origin and passing away, the gratification, danger, and escape in regard to the six bases for contact.
“Bhikkhus, though I assert and declare [my teaching] in such a way, some ascetics and brahmins untruthfully, baselessly, falsely, and wrongly misrepresent me, [by saying]: ‘The ascetic Gotama does not proclaim the full understanding of sensual pleasures, the full understanding of forms, or the full understanding of feelings.’ [65] But, bhikkhus, I do proclaim the full understanding of sensual pleasures, the full understanding of forms, and the full understanding of feelings. In this very life, hungerless, quenched, and cooled, I proclaim final nibbāna through non-clinging.”2026
30 (10) Kosala (2)
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion King Pasenadi of Kosala had returned from the war front, victorious in battle, his purpose having been achieved.2027 Then King Pasenadi of Kosala set out for the park. He went by carriage as far as the ground was suitable for a carriage, and then he dismounted from his carriage and entered the park on foot. Now on that occasion a number of bhikkhus were walking back and forth in the open air. Then King Pasenadi of Kosala approached those bhikkhus and asked them:
“Bhante, where is the Blessed One, the Arahant, the Perfectly Enlightened One now dwelling? For I wish to see the Blessed One, the Arahant, the Perfectly Enlightened One.”
“Great king, that is his dwelling with the closed door. Approach it quietly. Without hurrying, enter the porch, clear your throat, and tap on the bolt. The Blessed One will open the door for you.”
Then, King Pasenadi of Kosala went quietly up to the dwelling with the closed door. Without hurrying, he entered the porch, cleared his throat, and tapped on the bolt. The Blessed One opened the door.
Then King Pasenadi of Kosala entered the dwelling, prostrated himself with his head at the Blessed One’s feet, and covered the Blessed One’s feet with kisses and caressed them with his hands, pronouncing his name: “Bhante, I am King Pasenadi of Kosala! Bhante, I am King [66] Pasenadi of Kosala!”2028
“But, great king, what reasons do you have for showing such supreme honor to this body and displaying such an offering of loving-kindness?”
“Bhante, it is out of my gratitude and thankfulness that I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.
(1) “For, Bhante, the Blessed One is practicing for the welfare of many people, for the happiness of many people; he has established many people in the noble method, that is, in the way of the good Dhamma, in the way of the wholesome Dhamma.2029 This is one reason I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.
(2) “Again, Bhante, the Blessed One is virtuous, of mature behavior, of noble behavior, of wholesome behavior, possessing wholesome behavior. This is another reason I show such supreme honor toward the Blessed One….
(3) “Again, Bhante, for a long time the Blessed One has been a forest-dweller who resorts to remote lodgings in forests and jungle groves. Since that is [67] so, this is another reason I show such supreme honor toward the Blessed One….
(4) “Again, Bhante, the Blessed One is content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. This is another reason I show such supreme honor toward the Blessed One….
(5) “Again, Bhante, the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. This is another reason I show such supreme honor toward the Blessed One….
(6) “Again, Bhante, the Blessed One gets to hear at will, without trouble or difficulty, talk concerned with the austere life that leads to the elimination [of defilements], that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation. This is another reason I show such supreme honor toward the Blessed One….
(7) “Again, Bhante, the Blessed One gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. [68] This is another reason I show such supreme honor toward the Blessed One….
(8) “Again, Bhante, the Blessed One recollects his manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus he recollects his manifold past abodes with their aspects and details. Since that is so, this is another reason I show such supreme honor toward the Blessed One….
(9) “Again, Bhante, with the divine eye, which is purified and surpasses the human, the Blessed One sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: ‘These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, [69] held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. Since that is so, this is another reason I show such supreme honor toward the Blessed One….
(10) “Again, Bhante, with the destruction of the taints, the Blessed One 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. Since that is so, this is another reason I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.
“And now, Bhante, we must be going. We are busy and have much to do.”
“You may go, great king, at your own convenience.”
Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. [70]
1983 From this point on the text is an expanded parallel of 6:64. See the latter for notes on the first, second, and seventh powers here. The ten Tathāgata powers are also in MN 12.9–20, I 69–71 and are analyzed in detail at Vibh 336–44 (Be §§809–31).
1984 Sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ. Vibh 339 (Be §811) identifies this with the Buddha’s knowledge of the paths leading to hell, the animal realm, the spirit world, the human world, the deva world, and nibbāna. See MN 12.37–43, I 74–77.
1985 Anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ. Vibh 339 (Be §812) defines this as the Buddha’s knowledge of the diversity in the aggregates, sense bases, and elements.
1986 Sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ. Vibh 339 (§813) explains this as the Buddha’s knowledge of beings as having inferior or superior dispositions, and his understanding of how those with similar dispositions come together and meet.
1987 Parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ. Vibh 340–42 (§§814–27) explains this as the Buddha’s knowledge of the condition of sentient beings’ diverse inclinations, underlying tendencies, temperaments, dispositions, intelligence, faculties, characters, receptivity, and potentiality. The terms are all explicated in detail. Mp is more concise, defining it simply as the Buddha’s knowledge of whether the five faculties of beings (their faith, etc.) are increasing or declining.
1988 Mp: “The things (ye te dhammā): the knowledge of the ten powers, [or] the things pertaining to the knowledge of omniscience. Doctrinal principles (adhivuttipadānaṃ): principles of designation; this means such things as the aggregates, sense bases, and elements, which are the grounds for the principles of the teaching.”
1989 Etadānuttariyaṃ, Ānanda, ñāṇānaṃ yadidaṃ tattha tattha yathābhūtañāṇaṃ. Mp: “The knowledge of various phenomena according to their essential nature; by this he shows the knowledge of omniscience” (tesu tesu dhammesu yathāsabhāvañāṇaṃ; iminā sabbaññutaññāṇaṃ dasseti).
1990 Ce and Ee read paññāya disvā disvā. Be does not repeat disvā, but Mp (Be) seems to support the reading of Ce and Ee with its gloss: sahavipassanāya maggapaññāya passitvā passitvā pahātabbā (“To be abandoned after having repeatedly seen with path wisdom together with insight wisdom”).
1991 Pāpikā issā. It is hard to account for the adjective pāpikā, since there are no instances in the texts of a benign type of envy.
1992 Abhibhuyya iriyati, glossed by Mp with vattati.
1993 Mp says that the claims to knowledge, to development, and to both knowledge and development, in the three sections, are all claims to arahantship.
1994 Abhibhuyya tiṭṭhati. This does not seem to differ in meaning from abhibhuyya iriyati used in the preceding sutta.
1995 Kasiṇāyatanāni. The kasiṇas are disks representing elements or colors used as objects of samādhi meditation. For example, the earth kasiṇa is a disk filled with reddish brown clay; the water kasiṇa is a bowl of water; the color kasiṇas are colored disks. Though the meditator begins with a physical disk, when he can see the kasiṇa clearly with his mind’s eye, he discards the physical disk and focuses solely on the mental image. As concentration deepens, another image called the “counterpart mark” (paṭibhāganimitta) emerges as an anchor of attention. Vism chaps. 4 and 5 offer a detailed explanation of the kasiṇas. In the Vism system, the space kasiṇa (which was originally the base of the infinity of space) is replaced by the limited-space kasiṇa, and the consciousness kasiṇa by the light kasiṇa.
1996 “Nondual” (advaya) here refers simply to the presentation of the object and not to an underlying ontological unity. Mp explains: “This is said because one [kasiṇa] does not acquire the quality of another. For just as, when one enters the water, there is only water and nothing else in all directions, so too, the earth kasiṇa is only the earth kasiṇa. It is unmixed with any other kasiṇa. The same method applies to the others.” On appamāṇa, “measureless,” Mp says: “This is stated by way of measureless pervasion of this or that [object]. For pervading it with the mind, one pervades the whole thing; one does not grasp boundaries, thinking: ‘This is its beginning, this is its middle.’”
1997 At 1:267 Kāḷī is called the “foremost of those whose confidence is based on hearsay.” Apparently she never met the Buddha but based her trust in him on what she heard from others.
1998 SN 4:25, I 126,15–18. The “maidens” are Māra’s daughters, who try to tempt the Buddha after his enlightenment. The question here is specifically that of the daughter Taṇhā, “Craving.”
1999 Ce and Ee: atthābhinibbattesuṃ. Be: attho ti abhinibbattesuṃ. Mp: “They generated it, thinking the attainment of the earth kasiṇa is supreme, taking it as the ultimate goal.”
2000 Ce and Ee ādimaddasa; Be assādamaddasa. The Ce and Ee reading here is unusual. The standard triad is gratification, danger, and escape (assāda, ādīnava, nissaraṇa), which we find here in Be. The Chinese parallel SĀ 549 (T II 143a2–b17) provides a check on the two alternatives. Though SĀ 549 differs in some respects, the list of insights regarding the kasiṇas reads: “[He] saw its origin, saw the danger, saw cessation, saw the path to cessation” (
). The Chinese character 
corresponds to Pāli ādi, not to assāda, thus supporting Ce and Ee against Be, which may have normalized the reading. The Ce and Be readings of Mp differ with respect to the same word.
2001 Sabbaṃ dhammaṃ. I understand the singular to be doing service for the plural sabbe dhamme.
2002 Ce and Ee sabbaṃ dhammaṃ abhiññāya abhiññāya. Be lacks the repetition.
2003 Despite the grammatical form of the sentences, I believe that this rendering does better justice to the sense than a literal translation, “One question, one concise statement, one explanation.” The “twos” and higher numbers do not present “two questions, etc.,” “three questions, etc.,” and so forth, but a question about two items, a question about three items, and so forth.
2004 The Chinese parallel at EĀ 46.8 (T II 778b17) provides some interesting points of contrast. The Pāli version is more cogent with respect to certain items, particularly the fours, fives, sixes, and tens; here EĀ 46.8 has the four noble truths, the five spiritual faculties, the six principles of communal harmony, and the ten kinds of mindfulness (the six recollections, mindfulness of the body, of death, of breathing, and of peace). EĀ 46.8 provides explanations of the items in each group, which calls our attention to what is missing in the Pāli version. While the Pāli version announces three categories for each number—the question (pañha), the concise statement (uddesa), and the explanation (veyyākaraṇa)—the sutta presents only two, the question and the concise statement, but not the explanation. The Kumārapañha section of the Khuddakapāṭha (§4) partly overlaps this list, but since the latter simply lists items to be remembered, without reference to disenchantment and dispassion, it includes positive sets: the four noble truths, the seven enlightenment factors, the eightfold path, and the ten factors of an arahant.
2005 Sabbe sattā āhāraṭṭhitikā.
2006 Pleasant feeling, painful feeling, and feeling that is neither painful nor pleasant.
2007 Edible food, contact, mental volition, and consciousness. These are called nutriment (āhāra) in the sense that they sustain the continuity of existence.
2008 See 7:44.
2009 See 8:6.
2010 See 9:24.
2011 I follow Be and Ee dasasu akusalesu kammapathesu, as against Ce dasasu akusalesu dhammesu. Ce has dasasu kusalesu kammapathesu at 10:28 §10.
2012 Kajaṅgalikā bhikkhunī. It is hard to determine whether this is a proper name or a designation by way of her place of origin. If, however, it were a proper name the text would probably have read Kajaṅgalikā nāma bhikkhunī.
2013 When she speaks about the four establishments of mindfulness—and below about the five faculties, the six elements of escape, the noble eightfold path, and the ten wholesome deeds—the formulation changes. Instead of saying, “is completely disenchanted with … completely dispassionate toward them, completely liberated from them” (sammā nibbindamāno sammā virajjamāno sammā vimuccamāno), she says: “has a mind completely well developed in” (sammā subhāvitacitto).
2014 The Pāli editions abridge the text thus.
2015 See 6:13.
2016 This cosmology is also at 3:80.
2017 Yebhuyyena sattā ābhassarasaṃvattanikā bhavanti. This seems to mean that they are reborn among the ābhassara devas, the highest plane corresponding to the second jhāna. It remains while all the lower planes of existence undergo dissolution.
2018 As above at 10:25.
2019 As at 8:65.
2020 As at 4:161–62.
2021 Mp does not comment, but I assume these four perceptions are sense-sphere perception, perception in the four jhānas, perception in the first two formless attainments, and perception in the base of nothingness.
2022 See pp. 1780–82, note 1532.
2023 Yā cāyaṃ bhave appaṭikulyatā, sā c’assa na bhavissati, yā cāyaṃ bhavanirodhe pāṭikulyatā, sā c’assa na bhavissati. The point, it seems, is that because annihilationism arises from aversion toward continued personal existence, the annihilationist welcomes the cessation of existence, though from the Buddha’s perspective annihilationism goes too far by misinterpreting such cessation as the annihilation of a real self or existent person. See It §49, 43–44.
2024 Paramatthavisuddhim paññāpenti. Mp: “This is a designation for the base of neither-perception-nor-non-perception. For the base of nothingness is highest as the foundation for insight, but the base of neither-perception-nor-non-perception is highest in terms of long lifespan.”
2025 Paramadiṭṭhadhammaṃ nibbānaṃ paññāpenti. See DN 1.3.19–25, I 36–38, where five views of “supreme nibbāna in this very life” are examined. These hold that supreme nibbāna is the unrestrained enjoyment of the five kinds of sensual pleasure or each of the four jhānas (taken individually). The Buddha opposes these here with the assertion that supreme nibbāna is attained by fully understanding the six sense bases for contact. The same is said at DN 1.3.71, I 45,17–20.
2026 Mp glosses “full understanding” (pariññā) here with overcoming (samatikkama). The full understanding (or overcoming) of sensual pleasures occurs by the first jhāna; the full understanding of form, by the formless meditative attainments; and the full understanding of feelings, by the attainment of nibbāna, where all feeling has been stilled.
2027 Mp explains the historical background: When King Kosala the Great (Pasenadi’s father) presented his daughter in marriage to Bimbisāra (the king of Magadha), he gave her the village of Kāsi (between the two kingdoms) as a wedding gift. Years later, after Ajātasattu killed his father Bimbisāra, his mother died of grief. Pasenadi decided: “Since Ajātasattu killed his parents, the village belongs to my father.” Ajātasattu, too, thought: “It belongs to my mother.” The two, uncle and nephew, fought a war over Kāsi. Pasenadi was twice defeated by Ajātasattu and had to flee the battle, but on the third occasion he captured Ajātasattu. This was the purpose of which it is said “his purpose having been achieved” (laddhādhippāyo).
2028 At MN II 120,1–4 King Pasenadi makes a similar demonstration of reverence for the Buddha and gives ten reasons for showing the Buddha such supreme honor and love. However, the individual items there differ from these.
2029 Bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya. Mp glosses “in the noble method” as “in the path along with insight” (sahavipassanake magge). I follow PED in taking patiṭṭhāpitā to be an agent noun in the nominative singular.