71 (1) Channa
Then the wanderer Channa approached the Venerable Ānanda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ānanda:
“Friend Ānanda, do you prescribe the abandoning of lust, hatred, and delusion?”489
“We do, friend.” [216]
“But what is the danger that you have seen on account of which you prescribe the abandoning of lust, hatred, and delusion?”
(1) “One excited by lust, friend, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection.
“One excited by lust, overcome by lust, with mind obsessed by it, engages in misconduct by body, speech, and mind. But when lust is abandoned, one does not engage in misconduct by body, speech, and mind. One excited by lust, overcome by lust, with mind obsessed by it, does not understand as it really is his own good, the good of others, and the good of both. But when lust is abandoned, one understands as it really is one’s own good, the good of others, and the good of both. Lust leads to blindness, loss of vision, and lack of knowledge; it is obstructive to wisdom, aligned with distress, and does not lead to nibbāna.
(2) “One full of hate, overcome by hatred …
(3) “One deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection.
“One deluded, overcome by delusion, with mind obsessed by it, engages in misconduct by body, speech, and mind. But when delusion is abandoned, he does not engage in misconduct by body, speech, and mind. One deluded, overcome by delusion, with mind obsessed by it, does not understand as it really is his own good, the good of others, and the good of both. But when delusion [217] is abandoned, one understands as it really is one’s own good, the good of others, and the good of both. Delusion leads to blindness, loss of vision, and lack of knowledge; it is obstructive to wisdom, aligned with distress, and does not lead to nibbāna.
“Having seen these dangers in lust, hatred, and delusion, we prescribe their abandoning.”
“But is there a path, friend, is there a way to the abandoning of lust, hatred, and delusion?”
“There is a path, friend, there is a way to the abandoning of lust, hatred, and delusion.”
“But what is the path, what is the way to the abandoning of lust, hatred, and delusion?”
“It is just this noble eightfold path, that is, right view … right concentration. This is the path, the way to the abandoning of lust, hatred, and delusion.”
“Excellent, friend, is the path, excellent the way to the abandoning of lust, hatred, and delusion. It is enough, friend Ānanda, to be heedful.”
72 (2) Ājīvaka
On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. Then a certain householder, a disciple of the Ājīvakas,490 approached the Venerable Ānanda, paid homage to him, sat down to one side, and said to him:
(1) “Bhante Ānanda, whose Dhamma is well expounded? (2) Who in the world are practicing the good way? (3) Who in the world are the fortunate ones?”491
“Well then, householder, I will question you about this matter. You should answer as you see fit.
(1) “What do you think, householder? Is the Dhamma of those who teach the abandoning of lust, hatred, and delusion well expounded or not, or how do you take it?” [218]
“The Dhamma of those who teach the abandoning of lust, hatred, and delusion is well expounded. So I take it.”
(2) “What do you think, householder? Are those practicing for the abandoning of lust, hatred, and delusion practicing the good way in the world or not, or how do you take it?”
“Those practicing for the abandoning of lust, hatred, and delusion are practicing the good way in the world. So I take it.”
(3) “What do you think, householder? Are those who have abandoned lust, hatred, and delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising fortunate ones in the world or not, or how do you take it?”
“Those who have abandoned lust, hatred, and delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising are fortunate ones in the world. So I take it.”
“Thus, householder, you have declared: ‘The Dhamma of those who teach the abandoning of lust, hatred, and delusion is well expounded.’ You have declared: ‘Those practicing for the abandoning of lust, hatred, and delusion are practicing the good way in the world.’ And you have declared: ‘Those who have abandoned lust, hatred, and delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising are fortunate ones in the world.’”
“It is astounding and amazing, Bhante, that there is no extolling of one’s own Dhamma nor any denigration of the Dhamma of others, but just the teaching of the Dhamma in its own sphere. The meaning is stated, but one does not bring oneself into the picture.492
“Bhante Ānanda, you teach the Dhamma for the abandoning of lust, hatred, and delusion, [219] so your Dhamma is well expounded. You are practicing for the abandoning of lust, hatred, and delusion, so you are practicing the good way in the world. You have abandoned lust, hatred, and delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising, so you are the fortunate ones in the world.
“Excellent, Bhante! Excellent, Bhante! The noble Ānanda has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. Bhante Ānanda, I now go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. Let the Noble Ānanda consider me a lay follower who from today has gone for refuge for life.”
73 (3) The Sakyan
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Now on that occasion the Blessed One had just recently recovered from illness. Then the Sakyan Mahānāma approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“For a long time, Bhante, I have understood the Dhamma taught by the Blessed One thus: ‘Knowledge occurs for one who is concentrated, not for one who lacks concentration.’ Does concentration precede knowledge, Bhante, or does knowledge precede concentration?”
Then it occurred to the Venerable Ānanda: “The Blessed One has just recently recovered from his illness, yet this Mahānāma the Sakyan asks him a very deep question. Let me lead Mahānāma the Sakyan off to one side and teach him the Dhamma.”
Then the Venerable Ānanda took Mahānāma the Sakyan by the arm, led him off to one side, and said to him: “The Blessed One has spoken about the virtuous behavior of a trainee and the virtuous behavior of one beyond training, the concentration of a trainee [220] and the concentration of one beyond training, the wisdom of a trainee and the wisdom of one beyond training.
(1) “And what, Mahānāma, is the virtuous behavior of a trainee? 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. This is called the virtuous behavior of a trainee.
(2) “And what is the concentration of a trainee?493 Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna … [as at 3:58] … the fourth jhāna…. This is called the concentration of a trainee.
(3) “And what is the wisdom of a trainee? Here, a bhikkhu understands as it really is: ‘This is suffering’ … [as in 3:12] … ‘This is the way leading to the cessation of suffering.’ This is called the wisdom of a trainee.
“When this noble disciple is thus accomplished in virtuous behavior, concentration, and wisdom, with the destruction of the taints, he realizes 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.494
“It is in this way, Mahānāma, that the Blessed One has spoken about the virtuous behavior of a trainee and the virtuous behavior of one beyond training; about the concentration of a trainee and the concentration of one beyond training; about the wisdom of a trainee and the wisdom of one beyond training.”
74 (4) The Nigaṇṭha
On one occasion the Venerable Ānanda was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then the Licchavi Abhaya and the Licchavi Paṇḍitakumāra approached the Venerable Ānanda, paid homage to him, and sat down to one side.495 The Licchavi Abhaya then said to the Venerable Ānanda:
“Bhante, the Nigaṇṭha Nātaputta claims to be all-knowing and all-seeing and to have all-embracing knowledge and vision, [saying]: ‘When I am walking, standing, sleeping, and awake, knowledge and vision are constantly and continuously present to me.’496 He prescribes the termination of old kammas by means of austerity and the demolition of the bridge by not creating any new kamma.497 [221] Thus, through the destruction of kamma, suffering is destroyed. Through the destruction of suffering, feeling is destroyed. Through the destruction of feeling, all suffering will be worn away. In this way, the overcoming [of suffering] takes place through this directly visible purification by wearing away.498 What does the Blessed One say about this?”
“Abhaya, these three kinds of wearing-away purification have been properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna. What three?
(1) “Here, Abhaya, a bhikkhu is virtuous … [as in 3:73] … Having undertaken the training rules, he trains in them. He does not create any new kamma and he terminates the old kamma having contacted it again and again.499 The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
(2) “When, Abhaya, this bhikkhu is thus accomplished in virtuous behavior, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna … [as in 3:58] … the fourth jhāna…. He does not create any new kamma and he terminates the old kamma having contacted it again and again. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
(3) “When, Abhaya, this bhikkhu is thus accomplished in virtuous behavior and concentration, then, with the destruction of the taints, he realizes 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. He does not create any new kamma and he terminates the old kamma having contacted it again and again. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.500
“These, Abhaya, are the three kinds of wearing-away purification that have been properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna.”
When this was said, the Licchavi Paṇḍitakumāra said to the Licchavi Abhaya: “Why, friend Abhaya, don’t you thank501 the Venerable Ānanda for his well-stated words?”
“How, friend, could I not thank the Venerable Ānanda for his well-stated words? [222] If one were not to thank the Venerable Ānanda for his well-stated words, one’s head would split apart!”
75 (5) Should Be Encouraged
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, those for whom you have compassion and who think you should be heeded, whether friends or companions, relatives or family members, should be encouraged, settled, and established by you in three things. What three?
(1) “They should be encouraged, settled, and established in unwavering confidence502 in the Buddha thus: ‘The Blessed One is … [as in 3:70] … teacher of devas and humans, the Enlightened One, the Blessed One.’
(2) “They should be encouraged, settled, and established in unwavering confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible … [as in 3:70] … to be personally experienced by the wise.’
(3) “They should be encouraged, settled, and established in unwavering confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way … [as in 3:70] … the unsurpassed field of merit for the world.’
“There might be, Ānanda, alteration in the four great elements—the earth element, the water element, the fire element, and the air element—but there cannot be alteration in a noble disciple who possesses unwavering confidence in the Buddha. In this context, this is alteration: that this noble disciple who possesses unwavering confidence in the Buddha could be reborn in hell, in the animal realm, or in the sphere of afflicted spirits. Such a thing is impossible. [223]
“There might be, Ānanda, alteration in the four great elements—the earth element, the water element, the fire element, and the air element—but there cannot be alteration in a noble disciple who possesses unwavering confidence in the Dhamma … in the Saṅgha. In this context, this is alteration: that this noble disciple who possesses unwavering confidence in the Saṅgha could be reborn in hell, in the animal realm, or in the sphere of afflicted spirits. Such a thing is impossible.
“Ānanda, those for whom you have compassion and who think you should be heeded, whether friends or companions, relatives or family members, should be encouraged, settled, and established by you in these three things.”
76 (6) Existence
Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, it is said: ‘existence, existence.’ In what way, Bhante, is there existence?”503
(1) “If, Ānanda, there were no kamma ripening in the sensory realm, would sense-sphere existence be discerned?”
“No, Bhante.”
“Thus, Ānanda, for beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for their consciousness to be established in an inferior realm. In this way there is the production of renewed existence in the future.504
(2) “If, Ānanda, there were no kamma ripening in the form realm, would form-sphere existence be discerned?”
“No, Bhante.”
“Thus, Ānanda, for beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for their consciousness to be established in a middling realm. In this way there is the production of renewed existence in the future.
(3) “If, Ānanda, there were no kamma ripening in the formless realm, would formless-sphere existence be discerned?” [224]
“No, Bhante.”
“Thus, Ānanda, for beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for their consciousness to be established in a superior realm. In this way there is the production of renewed existence in the future.
“It is in this way, Ānanda, that there is existence.”
77 (7) Volition and Aspiration
Then the Venerable Ānanda approached the Blessed One … and said to him:
“Bhante, it is said: ‘existence, existence.’ In what way, Bhante, is there existence?”
(1) “If, Ānanda, there were no kamma ripening in the sensory realm, would sense-sphere existence be discerned?”
“No, Bhante.”
“Thus, Ānanda, for beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for their volition and aspiration505 to be established in an inferior realm. In this way there is the production of renewed existence in the future.
(2) “If, Ānanda, there were no kamma ripening in the form realm, would form-sphere existence be discerned?”
“Thus, Ānanda, for beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for their volition and aspiration to be established in a middling realm. In this way there is the production of renewed existence in the future.
(3) “If, Ānanda, there were no kamma ripening in the formless realm, would formless-sphere existence be discerned?”
“No, Bhante.”
“Thus, Ānanda, for beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for their volition and aspiration to be established in a superior realm. In this way there is the production of renewed existence in the future.
“It is in this way, Ānanda, that there is existence.” [225]
78 (8) Setting Up
Then the Venerable Ānanda approached the Blessed One…. The Blessed One then said to him:
“Ānanda, are all behavior and observances, [austere] lifestyles, and spiritual life fruitful when set up as the essence?”506
“Not exclusively so, Bhante.”
“Well then, Ānanda, distinguish [them].”
“Bhante, suppose one cultivates behavior and observances, an [austere] lifestyle, and a spiritual life, setting them up as if they were the essence. If unwholesome qualities then increase and wholesome qualities decline, such behavior and observances, [austere] lifestyle, and spiritual life, set up as the essence, are fruitless. But if unwholesome qualities decline and wholesome qualities increase, then such behavior and observances, [austere] lifestyle, and spiritual life, set up as the essence, are fruitful.”
This is what the Venerable Ānanda said. The Teacher agreed. Then the Venerable Ānanda, thinking, “The Teacher has agreed,” paid homage to the Blessed One, circumambulated him keeping the right side toward him, and left.
Then, not long after the Venerable Ānanda had left, the Blessed One addressed the bhikkhus: “Bhikkhus, Ānanda is a trainee, but it is not easy to find one equal to him in wisdom.”
Then the Venerable Ānanda approached the Blessed One … and said to him:
“Bhante, there are these three fragrances that spread with the wind but not against the wind. What three? The fragrance of roots, the fragrance of heartwood, and the fragrance of flowers. These three fragrances spread with the wind but not against the wind. Is there any fragrance that spreads with the wind, against the wind, and both with and against the wind?”
“There is, Ānanda, a fragrance that spreads with the wind, [226] against the wind, and both with and against the wind.”
“But, Bhante, what is that fragrance?”
“Here, Ānanda, in whatever village or town a man or a woman has gone for refuge to the Buddha, the Dhamma, and the Saṅgha; he or she is virtuous and of good character, abstaining from the destruction of life, taking what is not given, sexual misconduct, false speech, and liquor, wine, and intoxicants, the basis for heedlessness; and he or she dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing—in such a case, ascetics and brahmins in [all] quarters speak praise, saying: ‘In such and such a village or town a man or a woman has gone for refuge to the Buddha, the Dhamma, and the Saṅgha … delighting in giving and sharing.’
“The deities and the spirits,507 too, speak praise, saying: ‘In such and such a village or town a man or a woman has gone for refuge to the Buddha, the Dhamma, and the Saṅgha … is virtuous and of good character … delighting in giving and sharing.’
“This, Ānanda, is the fragrance that spreads with the wind, against the wind, and both with and against the wind.”
The fragrance of flowers does not spread against the wind,
nor the fragrance of sandal, tagara,508 or jasmine.
But the fragrance of good people spreads against the wind:
the good person’s fragrance pervades all quarters.509
Then the Venerable Ānanda approached the Blessed One … [227] … and said to him:
“Bhante, in the presence of the Blessed One I heard this; in his presence I learned this: ‘Abhibhū, a disciple of the Blessed One Sikhī, while staying in the brahmā world, conveyed his voice throughout a thousandfold world system.’510 How far, Bhante, can the Blessed One, the Arahant, the Perfectly Enlightened One convey his voice?”
“He was a disciple, Ānanda. The Tathāgatas are immeasurable.”511
A second time the Venerable Ānanda said to the Blessed One: “Bhante, in the presence of the Blessed One I heard this…. How far, Bhante, can the Blessed One, the Arahant, the Perfectly Enlightened One convey his voice?”
“He was a disciple, Ānanda. The Tathāgatas are immeasurable.”
A third time the Venerable Ānanda said to the Blessed One: “Bhante, in the presence of the Blessed One I heard this…. How far, Bhante, can the Blessed One, the Arahant, the Perfectly Enlightened One convey his voice?”
“Have you heard, Ānanda, about a thousandfold minor world system?”
“It is the time for this, Blessed One. It is the time for this, Fortunate One. The Blessed One should speak. Having heard this from the Blessed One, the bhikkhus will retain it in mind.”
“Well then, Ānanda, listen and attend closely. I will speak.”
“Yes, Bhante,” the Venerable Ānanda replied. The Blessed One said this:
(1) “A thousand times the world in which the sun and moon revolve and light up the quarters with their brightness is called a thousandfold minor world system.512 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,513 and a thousand four great oceans; a thousand four great kings, a thousand [heavens] of devas [ruled by] the four great kings, a thousand Tāvatiṃsa [heavens], a thousand [228] 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.
(2) “A world that is a thousand times a thousandfold minor world system is called a thousand-to-the-second-power middling world system.514 (3) A world that is a thousand times a thousand-to-the-second-power middling world system is called a thousand-to-the-third-power great world system. Ānanda, the Tathāgata can convey his voice as far as he wants in a thousand-to-the-third-power great world system.”
“But in what way, Bhante, can the Tathāgata convey his voice as far as he wants in a thousand-to-the-third-power great world system?”
“Here, Ānanda, the Tathāgata suffuses with his radiance a thousand-to-the-third-power great world system. When those beings perceive that light, then the Tathāgata projects his voice and makes them hear its sound. It is in such a way, Ānanda, that the Tathāgata can convey his voice as far as he wants in a thousand-to-the-third-power great world system.”515
When this was said, the Venerable Ānanda said to the Blessed One: “It is my good fortune! I am very fortunate that my Teacher is so powerful and mighty.”
When this was said, the Venerable Udāyī said to the Venerable Ānanda: “What is it to you, friend Ānanda, that your Teacher is so powerful and mighty?”516
When this was said, the Blessed One said to the Venerable Udāyī: “Do not say so, Udāyī! Do not say so, Udāyī!517 Udāyī, if Ānanda were to die without being free of lust, then because of his confidence he would exercise celestial kingship among the devas seven times and great kingship in this Jambudīpa seven times. However, in this very life Ānanda will attain final nibbāna.” [229]
489 I take this sentence to be interrogative in sense though it contains no interrogative particle.
490 The school of Makkhali Gosāla, which taught strict determinism and emphasized extreme austerities.
491 Here and below the plural sugatā is used. Thus in this context the word has a wider range than merely the Buddha, its usual application.
492 Attho ca vutto, attā ca anupanīto. There is a word play here between attho, “meaning,”and attā, “self.”
493 Ee is missing the question here.
494 Mp: “Having explained the virtuous behavior, concentration, and wisdom of the trainee (sekha), he explains the virtuous behavior, concentration, and wisdom of one beyond training (asekha) by way of the fruit of arahantship: ‘The fruition knowledge of one beyond training arises later than the concentration and insight knowledge of a trainee. The concentration of the fruit in one beyond training arises later than the trainee’s insight knowledge.’”
495 The Licchavis were the dominant clan in the Vajji republic, which had its capital at Vesālī.
496 For a satire of Nātaputta’s claim to omniscience, see MN 76.21– 22, II 519,13–33.
497 So purāṇānaṃ kammānaṃ tapasā byantībhāvaṃ paññāpeti navānaṃ kammānaṃ akaraṇā setughātaṃ. Mp: “He declares the destruction by austere practice of accumulated kammas (āyūhitakammānaṃ) and the present non-accumulation of any kammas that might have been accumulated. The demolition of the bridge (setughātaṃ) is the demolition of the factor and the demolition of the condition (padaghātaṃ paccayaghātaṃ).” Presumably what is meant is the destruction of kammic accumulations and their condition. SED gives “bond, fetter” as meanings of setu, which seems to fit here.
498 Evam etissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti. The “wearing away” (nijjarā) of old kamma through austerities is a fundamental Jain concept.
499 So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa vyantīkaroti. Mp. “He does not accumulate new kamma. ‘Old kamma’ is the kamma accumulated in the past. Having contacted it again and again, he makes it vanish. This means that having contacted the resultant-contact again and again, he destroys that kamma.”
500 Mp identifies the three stages of wearing away with the four noble attainments. The description of the bhikkhu in the first “wearing away” as virtuous, according to Mp, indicates the lower two paths and fruits—those of stream-entry and the once-returner—for disciples at these stages are said to have fulfilled virtuous behavior. The description of the bhikkhu in the second “wearing away,” as one who attains the four jhānas, indicates the attainment of the third path and fruit, that of the non-returner, described as one who has fulfilled concentration. And the description of the bhikkhu in the third “wearing away” as one who has reached the destruction of the taints indicates the fruit of arahantship, since the arahant has fulfilled wisdom. Mp mentions another interpretation, which holds that all three kinds of “wearing away” are descriptions of arahantship, made from the standpoint of the arahant’s virtue, concentration, and wisdom. For the correlation between the three trainings and the four noble attainments, see 3:86.
501 Abbhanumodasi. Lit. “to rejoice along with.”
502 Aveccappasāda. Mp: “Unshakable confidence that arises by having experienced, by having known, their virtues.” The expression signifies the confidence possessed by a noble person, one who has reached the minimal level of stream-entry.
503 Bhava. What is meant is a concrete state of individual existence in one of the three realms. Nibbāna is called bhavanirodha, the cessation of individual existence.
504 Āyatiṃ punabbhavābhinibbatti hoti. Mp says that the consciousness that serves as the seed (bīja) is the kammically active consciousness (abhisaṅkhāraviññāṇaṃ) co-arisen with the kamma. In calling craving moisture (sneha) a word play is involved. Sneha, in Pāli, can mean both moisture and affection; in the latter sense, sneha is sometimes used as a synonym for craving. The rebirth process is described in similar terms at SN 5:9, SN 12:64, SN 22:53, SN 22:54. The “inferior realm” (hīnā dhātu) is the sensory realm. Similarly, just below, the “middling realm” (majjhimā dhātu) is the form realm, and the “superior realm” (paṇītā dhātu) is the formless realm. The Buddha’s path aims at overcoming rebirth in all realms.
505 Cetanā patiṭṭhitā patthanā patiṭṭhitā. Mp: “The kammic volition and kammic aspiration.”
506 Sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ. From the sequence, it is unclear whether upaṭṭhānasāra is one term parallel to the others or a distributive applying to each of the predecessors. Mp glosses as if the latter is the case, that is, as if it meant the setting up of the former three practices, taking them to be the core or essence of spiritual life: Upaṭṭhānena sāraṃ ‘idaṃ varaṃ idaṃ niṭṭhā’ ti evaṃ upaṭṭhitan (“Setting them up as the essence, having set them up [with the conviction] that they are excellent, the goal”). The same sequence of terms is at Ud 6:8, 71,29–32. Ud-a 351,9–17, allows both interpretations: either as a distributive or as one additional type of ascetic practice, perhaps the “carrying out” of certain ascetic practices. Collectively, the three (or four) terms represent the extreme of self-mortification; specific practices are described below at 3:156 §2 where they are called “the blistering way of practice.” The opposite extreme is the view that there is no harm in sensual pleasures, which corresponds to the sensualist practice described at 3:156 §1. The Buddha’s “middle way,” at 3:156 §3, avoids the two extremes.
507 Ce and Ee read devatāpi’ssa amanussā. Be does not have amanussā, “the spirits.”
508 A shrub from which a fragrant powder is produced.
509 The verse is also at Dhp 54.
510 See SN 6:14, I 155–57. “Conveyed his voice” renders sarena viññāpesi, more literally “communicated with his voice.”
511 Sāvako so Ānanda appameyyā tathāgatā. Mp: “The Buddha said this to indicate: ‘Ānanda, why do you say this? He was a disciple established in partial knowledge. But the Tathāgatas, having fulfilled the ten perfections and attained omniscience, are immeasurable. The domain, range, and power of a disciple is one thing, the range of the Buddhas is quite different. It is like comparing a bit of soil in your fingernail with the soil of the great earth.’”
512 Cūḷanikā lokadhātu. Mp: “This is the domain of a disciple” (ayaṃ sāvakassa visayo).
513 These are the four continents, located respectively to the south, west, north, and east.
514 Dvisahassī majjhimā lokadhātu. It is necessary to use some such expression rather than “a two-thousandfold middling world system.” For the middling world system is not twice the size of a thousandfold minor world system, but a thousand times its size, that is, a thousandfold world system squared. Similarly, just below, a tisahassī mahāsahassī lokadhātu is not three times the size of a minor world system, but a thousand times the size of a thousand-to-the-second-power middling world system, in other words, a thousandfold world system cubed.
515 Could this passage mark a major step toward the apotheosis of the Buddha? In flavor it seems more in keeping with the opening of such Mahāyāna sūtras as the Saddharmapuṇḍarīka and the Pañcavīsati-prajñāpāramitā than with the Pāli Nikāyas.
516 Mp: “This was the elder Lāḷudāyī (a troublemaker in the Saṅgha). It is said that in the past he resented the elder [Ānanda for being appointed] the Buddha’s attendant. Therefore, now that he had a chance, at the end of the Buddha’s lion’s roar, he tries to puncture the elder Ānanda’s confidence, as if extinguishing a burning candle, hitting the snout of a stray bull, or turning upside down a vessel full of food.”
517 Mp: “The Buddha says this, as if a benevolent man were to say repeatedly to another man tottering at the edge of a precipice, ‘Come this way.’”