Apadana2.2

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Source : Probably PTS

Apadana 2 : Silent Buddhas (Paccekabuddhas)-Part 2 

93. What is the origin of the stanza beginning with “mitte suhajje”? This silent bodhisatta arose in the self-same manner as narrated by the previous stanza, brought about the first jhāna while reigning over Benares, investigated, saying “Which is more excellent? The monk's life or sovereignty?”, handed over his sovereignty to his ministers and carried out the duties (dhamma) of a monk. Although the king ordered them: “Perform your administrative duties with righteousness and equity”, they took bribes and administered unrighteous. As they were causing the lawful owners to lose after taking bribes, on one occasion, they made a certain royal acquaintance lose. That man went into the presence of the king along with royal cooks and informed the king of everything. The next day, the king went himself to the court where legal decisions were made. Thereupon, the big crowd of people making a great noise saying: “Your Majesty! The ministers made owners lose their ownership,” behaved as if they were going to fight a big battle. Then the king rose up from the place of legal decisions, went up the palace, sat himself down to fix his mind on meditative attainment, (samāpatti), was not able to do so, being of distracted mind due to that noisy sound. He said to himself: “What use is sovereignty for me; the life (dhamma), of a monk is excellent,” abandoned the bliss of sovereignty, again roused up in his mind his meditative attainment, (samāpatti), gained spiritual insight in the self-same manner as stated before, and realised silent buddhahood. When he too was asked about his mental exercise (kammaţţhāna) he recited this poem.



93.1. There, it is mittā (friend) by way of leading to loving-kindness. It is suhajjā (by being of good heart). Some scholars opine that those are friends (mittā) only, because of the fact that they wish benefit absolutely but not good-hearted people (suhajjā). According to some scholars, in such matters as going, coming, standing, sitting and self-enticing and so on, because of becoming happy at heart, they are just good-hearted people (suhajjā), not friends (mittā). Some other scholars opine that by way of both, they are not only people of dear heart (suhajjā), but friends (mittā), also. They are of two kinds: householders and homeless. Householders, there, are of three varieties: a helpful benefactor, and equal in happiness and in distress a sympathiser. Homeless are only those who show what is profitable especially. They are endowed with four factors (ańga). Just as to say:-



            “          O young householder! Indeed, a helpful (upakāra), good-hearted friend should be understood by means of four factors (ţhāna).He  looks after you when you are forgetful (pamattam), he looks after your property when you are forgetful; he is a refuge to you when you are afraid; when donations should be made he grants wealth, doubling the required amount.”



So too:-



            “          O young householder! Indeed, an equal in your prosperity and adversity, a friend of good heart, should be understood by means of four factors: He tells you his secrets; he hides your secrets; he does not forsake you when you are in peril (āpada); for your welfare he risks his life.”



<span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">So too:-

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">            “          O young householder! Indeed, a sympathetic friend of good heart should be known by means of four factors: he does not rejoice for your absence; he rejoices for your presence, he prevents disparagement being spoken against you; he encourages praise being said about you.”

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">So too:-

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">            “          O young householder! Indeed, the speaker of your welfare, friend of good heart should be known by means of four factors: He prohibits you from doing evil; he encourages you to do good; he lets you hear what you have not heard; he shows you the way to heaven”.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">93.2. Here, among them, householders are meant; from the point of view of circumstance all even are connected. Mitte suhajje anukampamāno is to be interpreted as: they being sympathetic with, (their friends), are desirous of bringing in bliss for them and take away distress (dukkha), from them.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">93.3. The expression: hāpeti attham should be understood thus:- Welfare (attha), is of three kinds, by way of welfare of the present existence, welfare of the next existence and absolute welfare; so also, welfare is of three varieties, by way of welfare of oneself, welfare of others and welfare of both; make to forsake (hāpeti), cause to ruin in two ways also: by destroying whatever has been gained and by making non-getting to arise.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The expression paţibaddhacitta is to be interpreted thus:- Saying: “Without this one, I do not live; this one is my course; this one is my final end (parāyana)”; even placing oneself in this way at a low place, it is (paţibaddhacitta), one's heart bound in love. It is said to be one's heart bound in love, (paţibaddhacitta), even if you place yourself on a higher place in this way; “These people would not be alive without me; I am their course; I am their final end (parāyana)”. Here, however, the word (paţibaddhacitta), enamoured, is thus meant. Etam bhayam (this danger) means this danger of abandonment of welfare. Thus is said in connection with diminution of gaining jhāna. By Santhava is meant the kinds of association (santhava), by way of craving desire (gaņhā), wrong view (diţţhi), and friend. Craving desire (taņhā) there is of a hundred and eight varieties and association with craving desire; wrong view (diţţhi) is of sixty-two kinds, association with wrong views; on account of one's heart being bound, there is, sympathy with friends, association with friends. In them, that is the meaning here. on that account, indeed, is diminution of his jhāna attainments. That is why the silent buddha said: “Seeing this danger in companionship (santhave), I have achieved it.” The rest resembles whatever has been said.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The commentary on the poem on friends

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">and men of good hearts has ended.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . ..

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">94. What is the origin of the stanza, beginning with “vaŋso visālo”? It is said that in the dispensation of the Glorious One Kassapa, three silent bodhisattas became renounced recluses, fulfilled the duty of going and coming back for twenty years and were reborn in the celestial world (devaloka). Passing away thence, the eldest of them was reborn in the royal family of Benares; the other two, in the royal families of border countries. Both the latter silent bodhisattas acquired mental exercise (kammaţţhāna), forsook their sovereignties, renounced the world by becoming a recluse, gradually became silent buddhas, lived in the mountain cave of Nandamūla, rose up from their effective meditation (samāpatti), one day, investigated and reflected asking themselves: “Having done what deed have we accordingly attained such a transcendental happiness as this?” They noticed their own individual practice at the time of Buddha kassapa. Thereafter investigating reflectively as to where their third was, they saw him reigning as king of Benares, remembered his qualities thus: “Naturally even, he is endowed with such virtues as scanty needs and so on; he is the adviser of us even; when spoken he is amenable to our talk and he is one who reproaches evil. Come, let us show an object of contemplation and keep him informed”. Seeking an opportunity, they saw him, wholly dressed up and adorned with all adornments, one day, on his way to his royal garden, went to him by air in the sky and stood at the foot of a bamboo bush at the gate of the garden. The big mass of people, not contented with their sight of their sovereign, went of looking at the king. Subsequently, the king, on looking over to find out whether there was anyone who did not occupy himself in having a look at him, the king, caught sight of the silent buddhas. With his seeing them even, there arose in the king, affection for them. He descended from the back of his royal elephant, approached them with calm behaviour and asked: “Venerable Sirs! What, namely, are you please?” They replied: “O great king, we are, by name, unattached”. The king enquired: “Venerable Sirs! What is the meaning of this word unattached (asajjamāna)?” They answered thus: “O great king, the word means not clinging.” Thereafter, having pointed out a bamboo bush, they said thus: “O great king! Just as for example, a man armed with a sword were to cut off this bamboo bush, which is growing entwined entirely with roots, trunks and branches, big and small, at its root, and whirl it round, the bamboo bush would not be able to rise, exactly in the same way, you who are tangled within as well as without, being attached and clung to that tangle and are stuck there. Or, just as for example, however, though having gone into its middle, this bamboo sprout stands without sticking to anything whatsoever, because it has not grown up with branches. It is, however, possible for it to rise after its having been cut off either at its top or at its root. Exactly, in the same way, we, without being tangled anywhere, go about everywhere in all directions” Having said so, the two silent buddhas then and there entered upon the fourth jhāna and went away through the sky to the Nandamūla cave, while the king was just looking on. Subsequent to that event the king thought: “When, indeed, would I also be unattached in this way”, stood even there, meditated to gain spiritual insight and visualised the silent buddhahood. When asked about his mental exercise (kammaţţhāna), in the same manner as previously, he recited this stanza.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">94.1. Vaŋsa there is bamboo. Visālo is spread out, extensive. The syllable ‘va’ is here for the purpose of emphasis. In other words, this ‘va’ is originally ‘eva’; but way of union (sandhi), the syllable e is elided; its connection is with another word. We shall have it connected later. Yathā is counterpart (or resemblance). Visatto is sticking, tangled, entwined. Puttesu dāresu ca is in son, daughter and wife. Yā apekkhā is such craving desire (taņhā), such affection (sineha). Vamsakkalīrova asajjamāno, mot stuck like the bamboo shoot. What statement is it? Just as bamboo is extensive, it becomes ever bushy. Such affection for sons and wives as that also in this way are those things, because of the fact that they stand ever entwined and attached. That I, because of the affection for it, being possessed of affection, become tangled and stuck like the extensive bamboo bush; thus, having seen the disadvantage in affection, cutting off that affection by means of knowledge of the right path (magga), I now become like the bamboo shoot and being unattached by way of craving desire (taņhā), pride (māna) and heresy (diţţhi), in such sensual objects as beauty of form, etc., or such matter as gains etc, or such rebirths as sensual existence, etc., i have achieved silent buddhahood. The rest should be understood in the same manner as before.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The commentary on the stanza

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">95. what is the origin of the stanza, beginning with: “Migo araññamhi”? It is said that during the dispensation of Buddha Kassapa, a certain bhikkhu, who was an earnest student of spiritual exercise, died and sprang up in the banker's family, who was prosperous, of much money and great wealth. He was lucky. Consequently he became one who committed adultery and was reborn in purgatory (niraya), on his death. Having been cooked there, due to the residue to the residue for maturity, he took conception as a female in the womb of a banker's wife. Bodies of creatures who came from purgatory (niraya), are hot. On that account, the banker's wife, with her belly burning, had to bear that pregnancy with difficulty and discomfort and eventually gave birth to a girl. Beginning from the day she was born, she was detestable to her parents and the remaining relatives as well as others in her environs. On her attaining to puberty also, such a family as which she was given to, in that family also she was detestable, unloved, and unpleasing to the mind of her husband, her mother-in-law and her father-in-law. Then, when the new month was proclaimed and the festivity to be celebrated was announced, the banker's son, not wishing to enjoy the festival together with her, brought in a prostitute and sported himself. She heard about it from her female slaves, approached her husband, the banker's son, appeased him in various ways and said: :“My young lord! Woman, namely, whether she is the youngest sister of ten kings, or a daughter of world-king, notwithstanding that even, she is but a servant of her husband; when her husband stops talking to her, she suffers misery as if she is impaled; if I am worthy of favour I should have that favour from you; if not I should be sent away; I shall go back to my own family of relatives.” The banker's son said: “My dear! let it be so; do not be anxious; be ready for enjoyment of festivities; let us participate in the festivities to celebrate the night sky of heavenly bodies (nakkhatta).” The banker's daughter, became energetic with so much of the congenial conversation, said to herself: “Tomorrow, I shall participate in the heavenly-bodies festivities (nakkhatta). and prepared abundant hard and soft eatables.” The banker's son, on the next day went to the scene of festivities without informing her even. She, saying to herself: “Now, he will send, now he will send for me”, was seated looking out towards the road but seeing the rising sun sent her men to her husband. They went and returned and informed her that the banker's son, her husband, had gone. Taking along all that she had prepared, she mounted her chariot and began to go to the garden.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">95.1. At that juncture, a silent buddha, at the Nandamūla cave, rose up from his enjoyment meditation of immortal bliss (nirodha), on the seventh day, chewed the tooth-stick of dragon creeper (nāgalatādantakaţţha), to cleanse his teeth, washed his face in the Anatotta (deep cool) lake, pondered over as to where he would go that day to wander about collecting almsfood, saw that banker's daughter, arrived at the knowledge that he would make her do na act of faithful homage and the consequence of her former evil deed would become entirely eliminated, stood on the surface of sixty-yojana-size stone of mansoilā in the vicinity of that mountain-cave, took his bowl and robe, entered upon such meditative attainment (jhāna), as was based upon higher knowledge, (abhiññā), went through the sky, descended at the spot on the road opposite to her and went facing towards Benares. Seeing him, her slave-women informed about it to the banker's daughter. She descended from her transport vehicle, paid him her homage respectfully, filled up his begging bowl with food, hard and soft endowed with all kinds of tasteful delicacies, had it covered over with lotus flower, had a lotus flower put below it also, caught hold of a bouquet of flowers in her hands, offered the bowl into the hand of the silent buddha, worshipped him with the bouquet of flowers in her clasped hands and made her prayer thus:- “Venerable Sir! In whatever existences I am to be reborn, may I in those existences be such a one as this flower, loved by and pleasing at heart to a large mass of people.” Having made her prayer thus, she prayed for the second time also thus: “Venerable Sir! Painful it is to get conceived in a mother's womb; without having to approach that sort of conception, may I be conceived in a lotus only.” She made her prayer for a third time also thus: “Venerable Sir! Womanhood is despicable; world-king's daughter even has to go under the influential desire of others; therefore, without having to approach womanhood, may I become a male man.” She made her prayer for a fourth time also thus: “Venerable Sir! Having gone beyond this painful round of rebirths, at the end, may I attain immortality (nibbāna), attained by you”. Having thus made her four resolute prayers, she offered that bouquet of lotus-flowers, did her adoration with five establishments (pañca patiţţhita), and made this fifth resolute prayer: “May my physical odour and complexion be even like unto this flower”.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">95.2. Thereafter, the silent buddha, took his bowl as well as the bouquet of flowers, stood in the sky, made his thanksgiving to the banker's daughter with this stanza:

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">“May your desire and prayer materialise quickly

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">even; like unto the moon on the fifteenth waxing

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">night may all your wishes be fulfilled.”

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">He then made his self-resolution saying: “May the banker's daughter see me going”, and went back through the sky to the Nandamūla cave. A great deal of zest arose in the heart of the banker's daughter as she watched him going. The evil deed done by her in between her existences became entirely exhausted because of absence of opportunity and she became pure and clean like a copper-metal vessel which had been washed and cleaned with sour ripened tamarind fruit. Then and three all the people of her own family of relatives as well as of the family of her husband became pleased with her. They sent to her loving words and presents asking: “What can we do for you?” her husband also sent his men saying: “Bring my wife, the banker's daughter; I have come to the garden having forgotten her.” Beginning from then also, he embraced her round her chest endearingly as if she had smeared herself with sandal-wood or worn a necklace of pearls, or like a garland of flowers. There she enjoyed the bliss associated with reigning wealth as long as her life lasted, passed away and was reborn in a lotus flower as a male divinity in the divine world. That young divinity, in going about also went inside the lotus flower only. When he stood or sat or lay down, he did so inside the chamber of the lotus flower. Divinities called him Mahāpadumadevaputta (young divinity of big lotus). In this way, that one, because of that power, went about the round of rebirths only in the six divine worlds in direct and reverse order, one after another.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">95.3. ON that occasion, there were twenty thousand wives to the king of Benares. Not a single one of those wives also did not get a child. The ministers let the king know thus: “Your majesty! A son, who would maintain the royal family lineage is essential; when one's own son did not exist, one born on the royal land could also maintain the royal family lineage.” Then the king saying: “Leaving aside the chief queen, let my remaining wives perform dancing duties for seven days,” let them behave outside according to their wish. In that way also they did not get any child. Again the minsters said: “O great king! The chief queen, namely, is topmost among all wives in merit as well as in knowledge. Perhaps, your majesty might obtain a son in the womb of the chief queen.” The king informed the chief queen about the matter. She replied thus. “O great king! Whichever lady possesses precepts, and is in the habit of speaking truth, such a lady would get a son; bereft of sense of shame and fear from sin, where can there be a son?” Having said so, she went up the palace, an repeatedly heeded herself on the same. While the virtuous chief queen kept reflecting upon the five precepts and the moment her aspiration for a son rose in the mind, the seat of Sakka quaked.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">95.4. Then, upon reflecting, Sakka came to know about the matter, said to himself that he would give the boon of a son to the virtuous chief queen, went through the sky, stood in front of the queen and asked “What boon did you pray for?” She replied that she prayed for a son. Sakka told her not to worry since he was giving that queen a son, went back to his divine world, investigated saying: “Is there here, indeed, any divinity whose span of life had exhausted?” came to know thus: “This great lotus (Mahāpaduma) would be desirous of going to the higher divine world”, went to his mansion, and made his request thus: “Dear Mahāpaduma! Please do not say so; human world is despicable.” Sakka urged him thus: “My dear! You did good deeds in the human world and consequently you were reborn here, being born there even, you should fulfil perfections; please go, my dear!” The divinity replied: “O great king! Painful is staying in the mother's womb; I am not able to stay there.” On being told again and again thus: “My dear! To you there is no such thing as staying in the mother's womb; you had indeed done good deed in such a way that you will be reborn in the chamber of a lotus flower; please go, my dear!”. He eventually gave his consent.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">95.5. He passed away from the celestial world and came into being in a lotus flower chamber in the lotus lake of stone-slabs (Silāpatta), in the royal garden of the king of Benares. In the early morning of that very night the chief queen, by means of her dream became as if she had obtained a son in the lotus-flower chamber in the lotus lake of stone slabs, having gone to the royal garden, surrounded by twenty thousand ladies of the king. When the night passed into dawn, she went there keeping her precepts and saw a lotus flower. That flower was neither on the bank nor in the deep. With her seeing that lotus flower even, there arose in her, motherly affection towards a son there. She herself even, went down the lade and took over that flower. As soon as the flower was seized even, its petals opened and bloomed fully. There she saw a baby-son like a gold image. As soon as she saw it, she emitted a sound thus: “A son has been obtained by me.” The great mass of men offered her thousands of congratulations. Message was sent to the king also. The king heard about it, asked where the baby was obtained, gained intelligence of the place of procurement, said thus: “The garden, as well as the lotus lake together with the lotus flower are ours only; Therefore, this son, namely, is my sphere-born son (Khettaja), since he was born in my field”; let the baby enter the city, and made the twenty thousand royal ladies to do the wet-nursing. Whoever, having known the young prince's wishful need and made him eat every requested eatable, she and she received a thousand. The entire city of Benares was astir. The whole mass of people sent thousands of presents to the young prince. The young prince became annoyed and dissatisfied with nourishment when he was told to eat this hard-eatable or this soft eatable after this and that nourishment had been brought to him extremely excessively. Having felt thus, he would go away to the city gate and play about with a ball of lac.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">95.6. At that time, a certain silent buddha resided at Isipatana, depending upon Benares. He got up even early in the morning, carried out all such duties to be done, as residential duties, bodily ablutions, making himself spiritually minded and so on, rose up from his solitude, reflected asking himself: “Where shall I collect alms-food today?”, saw the glory of the young prince, investigated as to what he had done previously, came to know thus: “Having offered alms-food to one like me, he made four prayers; three of them had materialised; for the time being, the fourth has not produced result; I shall show him some sense-object to contemplate in some way”, and went to the presence of the young prince by way of going on his alms-food collecting round. The young prince saw him and said: “O monk! do not come here; these women would, indeed, tell you also: ‘eat this hard food, eat this soft food’.” He receded thence, with that single statement only and went back to his own residential abode. The young prince said to the people round him thus: “This monk receded the very moment he was spoken to by me; indeed, has he become angry with me?” Although he was given the answer by the people thus “Recluses, namely, are not liable to become angry; whatever is given them with a pleasing mind by others, on that they subsist themselves,” he still opined thus: “I have offended such a monk; I shall apologise him”, informed his parents, mounted the royal elephant, went to Isipatana in great royal glory, saw a flock of deer and asked: “What is the name of those creatures?” The answer was: “My lord! these are known as deer” The young prince enquired “Are there supporters looking after them saying: ‘Eat this hard food; eat this soft food’?” The reply was: “My lord! There is none; where grass and water are easily obtainable, there they live”.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">95.7. The young prince took up this object of contemplation thus: “Just as these creatures not being looked after even, live in such places as desired by them, when, indeed, I also, would live in this way?” The silent buddha also, came to know of his coming, swept the road to the monastery as well as the promenade, made them clean, showed his entrance foot-print, did not show his exit foot-print and went elsewhere. The young prince went there, saw that place being swept and kept clean, heard his surrounding people say: “We think that silent buddha live here”, said thus: “Early in the morning too, that monk was offended; now on his seeing his own place being trodden by elephants, horses and so on, he well become more offended; you all stand here even”. He then descended from the back of his royal elephant, entered the monastery alone even, saw the foot-print at the well-cleaned place done by the silent buddha himself under the heading of duty, said to himself: “That monk, now, walking to and fro here, methinks, did not think of such acts as trading and so on; certainly, this one must be thinking of his own welfare only;” pleased in mind, he went up the promenade, went with his reflection made far and wide (durikataputhuvitakka) sat himself down on s stone-slab, became one pointed (ekagga), entered the leaf-hut, tried to make clear in developing spiritual insight, (vipassanto), attained silent buddhahood and when asked by the private chaplain (purohita), about his mental exercise (kammaţţhāna), in the same manner as before, he recited this stanza, seated in the open air of the sky.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">95.8. Migo, there, connotes deer of two kinds: plain antelope and a spotted antelope. Nevertheless this is the term of all forest quadrupeds. Here, however, the spotted antelope is meant. Thus, they say. Arañña, forest, is: leaving aside the village and the environs of villages, the rest is forest, (arañña)' here, however, garden or park is meant; that is why there is the statement: “In the garden”. Yathā is resemblance. Abaddho is not fastened with ropes, fasteners and so on; by this expression the text enlightens the untangled (practice or) behaviour. Yenicchakam gacchati gocarāya is: in whichever divisional direction it wants to go, in that direction it goes for food. This has also been said by the Glorious One:-

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">“O monks! just as for example, a forest deer,

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">wandering about in a woody forest, goes un-

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">tangled, stands untangled, sits untangled, lies

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">itself down untangled; what is the cause of it?

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">O monks! It is because the deer has not gone

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">into the sphere of a hunter, exactly in the self-

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">same way, O monks! a bhikkhu, separating himself

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">by keeping aloof from sensual pleasures, :P:,

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">he dwells having entered upon the first jhāna.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">This is said to be, O bhikkhus! to have made an

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">end of trackless (apada), Māra; having killed,

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">he went away from the evil one to where Māra's

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">eyes could not see.” This is in extenso.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">Saritam, independence is the condition of conduct in life according to one's own desire, or, not depending on others. This is what is said:- Just as a deer goes about freely wherever it desires in the forest for its food-pasture, when, indeed, would I also, in the same way as the deer, go thus after having cut off the bondage of craving desire? Viññū is a wise man, with a view to gaining independence he wanders alone.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The commentary on the stanza beginning

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">with Migo araññamhi, the forest-deer has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">96. What is the origin of the stanza, beginning with: “Amantanā hoti”? It is said that ministers approached the king of Benares on the occasion of great audience. One of those ministers, asked for going to a suitable spot, saying: “Your majesty! There is something that should be heard”. The king rose up from his seat and went along. Again, another minister requested the king to be seated at the great audience; another to be seated on the back of the royal elephant; another to be seated on the back of the royal horse; another to be seated in the royal gold chariot another requested him to be going to the royal garden after having sat himself down on a palanquin. The king descended thence and went along. Another minister requested that he should be going on his round all over his district. Having heard his words also, the king descended from the back of his royal elephant and went to a suitable spot. Having become disgusted with those ministers in this way, the king renounced the kingdom and became a recluse. The ministers prospered over their rule. One of them went and said to the king: “O great king! Please give me such and such a district by name”. The king told him: “The man so named is the ruler of that district”. Without taking upon himself the king's words, he went there saying: “You go away; I take the district and rule over it”, quarrelled with him, the previous ruler; again both of them also came to the presence of the king and informed the king the faults of one another. The king said to himself: “It is impossible to satisfy these people”, saw the disadvantage of their greed, developed clear spiritual insight and visualised silent buddhahood. He made this joyous utterance in the same manner as before.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">96.1. The import of that is as follows:- Vāse means the abode reckoned as day-time sojourn for lying down of one who stood in the midst of associates. Thāne means the place reckoned as great audience. Gārikāya for going about, reckoned as wandering over the district. There is addressing me in this or that manner, in such a way as: “Please listen to this of mind; please give this to me” and so on. Therefore, I came out away from there; and there is such a renunciation and becoming a recluse, as is not keenly aspired for by all bad men who are overwhelmed by greed, in spite of the fact that this monkhood is enjoyed by noble people (ariya), with its many an advantageous benefit, and being definitely happy; that it is anabjijjitam, not coveted, by others, on account of having no control, by way of a person unfit for higher truths and salvation; Seritāca pekkhamāno, observing freedom also, began to develop spiritual insight (vipassanā), and in due course I became one who had achieved silent buddhahood. The rest is even in the manner already told.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza beginning

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">with āmantana, address, has ended.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">97. what is the origin of the stanza beginning with: Khīd̄dāratī, sportful satisfaction? It is said that there was in Benares, a king, Brahmadatta, by name, who had an only son. That king was dear to his only son, who was pleasing to his mind and similar to his own life. The king functioned himself taking his son only, wherever he moved about. One day, on going to his royal garden, the king left his son behind and went there. The young prince also died of afflicted disease on that very day. The ministers, saying to themselves: “Because of his affection for his son, the king's heart might get broken also”, had him cremated without even informing the king. In the garden, the king, being drunk over intoxicating the liquor, did not, however, remember his son. So also on the next day on the occasions of his bathing and eating meals. Later, after he had taken his meal, he lay himself down, thought about his son, and said: “Bring my son to me”. The ministers informed the king about that incident with appropriate arrangement. Consequently, being oppressed with anxiety, the king sat himself down and pondered over wisely in this way: “When this exists, this happens; from the arising of this, this springs up”, thus, investigating reflectively on the dependent origination (paţicca samuppāda), serially in direct and reverse order, the king visualised the silent buddhahood. leaving aside the significant commentary on the stanza, the remainder is but similar to what has been said in the commentary on the stanza beginning with samagga (association)

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">97.1. The significant commentary, however, is as follows: khīd̄dā (sport) is playing; that sport-playing is of two kinds:- physical and verbal. There, physical, namely, they play with elephants also, they play with horses, chariots, bows and arrows and swords also; thus and so on, in this way. Verbal, namely, is singing, recitation of poems, mouth-drum, drumming drum; thus and so on, in this way. Rati, is delightful satisfaction, in the five fold pleasures of sense. Vipula (abundant) is filling one's own whole body over the space until the marrow of bones is touched. The rest is but obvious. In connection with explanation of sequence also, here, should be understood in the way as already said in the stanza on staying together (samsagga); thereafter all others also.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza beginning

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">with khīd̄dārati, sport and delight, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">98. What is the origin of the stanza beginning with sātuddiso?

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">it is said that formerly, during the dispensation of the Glorious one Kassapa, five silent bodhisattas renounced the world, became recluses, fulfilled the duty of going and coming back for twenty thousand years and were reborn in the divine world. Passing away thence, the eldest of them became the king of Benares; the rest became ordinary kings. Those four also, learnt to do mental exercise (kammaţţhāna), abdicated their kingship, renounced the world, became recluses, in due course became silent buddhas, lived in the Nandamūla cave, one day woke up from their trance, (samāpatti), reflected over their own deeds and their associate also, in the self-same manner already stated in the stanza regarding bamboo shoot, came to know of the king of Benares, and sought an opportunity to show him a sense-object for contemplation by some means or another. That king, on the other hand, became uneasy thrice that night; being afraid, he made a cry of distress; he ran about on the large surface of his courtyard. When asked, however, by his private chaplain (purohita), who woke up even early in the morning, as to whether he had slept well, the king informed him the whole of that incident saying: “Teacher! Whence is my happiness?” The private chaplain (purohita), also, thought to himself: “It is not possible to cure this ailment with such medical treatment as action of emetic or this and that medicine, etc., to me, however, there has arisen a chance of eating something solid (i.e. making money)”, made his monarch all the more frightened with such suggestion as by saying: “O Great king! This is a foreboding omen for such an event as diminution of sovereignty, danger to your majesty's life and so on”, made his monarch take upon himself the performance of sacred sacrifice saying: “For the cure of that disease a sacred sacrifice should be made giving charitable offering of such quantity as so many elephants, so many horses, chariots and so on as well as glittering gold”.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">98.1. Thereupon, the silent buddhas saw many a thousand living creatures being brought together for the purpose of being sacrificed, said to themselves: “When this act is done, the king will become difficult to be made enlightened; Come! let us go to him previously even beforehand and see him, went over in the manner stated in the stanza beginning with bamboo sprout, (vamsakkaļīra)”, and in going about for collecting alms-food, they went in a single file in the precincts of the palace. The king, who was standing at the lion-cage-like window and looking out at his royal courtyard, caught sight of the silent buddhas. With the very sight of them there arose in his heart, royal affection for them. Subsequently, the king sent for the silent buddhas, requested them to sit down on the seats prepared for them in the open air, provided meals to them, respectfully, and when they had eaten their meals, the king asked: “Who are you?” They replied: “O Great king! We are Four Directions, by name.” The king enquired: “Venerable Sirs! what is the meaning of this name: (Catuddisā) four directions?” They answered: “O great king! In the four directions, there is neither danger nor mental terror to us”. The king asked: “Why is it that to you there occurs no danger?” They answered: “O great king! We develop loving-kindness; we tried to be merciful; we endeavour to become glad over the fortunes of others; we exercise equanimity. On account of that, there is no danger to us”. Having said so, they rose from their seats and went off to their dwelling abode.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">98.2. Thereafter, the king thought: “These monks said: ‘Danger does not occur by means of such developments as loving-kindness and so on’; brahmins, however, praise the killing of many a thousand living creatures; whose saying, indeed, is true?” Then this idea occurred to the king: “Monks wash their impurities with purity; the brahmins, however, wash the impure with impurity. Indeed, it is not, however, possible to wash clean the impure with impurity; the saying of the renounced recluses only is true”. The king developed the four noble lives (brahmavihāra) also, beginning with loving-kindness in such a manner as: “May all living beings be happy” and so on, and passed orders to the ministers with his mind of pervading welfare thus:- “Release all living creatures; let them drink cool drinking-water; let them eat green grass; let cool breeze blow towards them.” The ministers did accordingly.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">98.3. Subsequently, the king said to himself: “I escape from evil action on account of the words of good friends”, gained spiritual insight while still seated there and visualise the silent buddhahood. When told by the ministers at meal time “Time, O great king! Please eat your meal”, he replied: “I am not king”. having said everything in the same manner as before, he recited this stanza of joyous utterance.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">98.4. Cātuddiso (one of four directions) here connotes according as one who lives in the four directions; one is a person of four directions thus: “One, to whom there are four directions permeated with the noble living (brahmavihāra), well-developed, in such a manner as: ‘one lives pervading one direction’, and so on.” One is an appatigha, devoid of malice, thus: “He does not injure with danger, living creatures or aggregates (sańkhāra) of beings anywhere in those four directions” Santussamāno, being contented, one becomes contented by way of being contended of twelve kinds. itaritarena, with one or the other, on account of high or low cause. Parissayānam sahitā achambhī (not getting trembled over the endurance of trouble) connotes:- here, parissayam is either body and mind are made to diminish or their attainments are lessened; alternatively, dangers (parissayā) constitute leaning on or supported by them as its cause; this is the terminology for such physical and mental misfortunes as lion danger, tiger danger and so on externally and desire for sensual pleasures and so on internally; patiently forbearing those troubles and enduring with such deeds as exertion and so on; thus, is endurance of troubles. not being trembled because of the elimination of danger by being stiff and steady. What is it that has been said: Just as those four monks; thus, by whatsoever cause one becomes contented here, having been established in contentment on the basic place of right practice for achievement, he become one of four directions by such development (bhāvanā) as loving-kindness and so on, on living creatures and actions, he becomes also free from malice because of the absence of destructive danger. he, being on of the four directions, is one who endures the aforesaid varieties of troubles; being free from malice he is unshaken also; thus, having seen the virtue of practice for achievement in this way, I have achieved silent buddhahood after proceeding with that practice. In other words; having come to know thus: “Being contented like those monks, by means of the aforesaid manner whatsoever, one becomes a person of four directions”, aspiring for the condition of being one of four directions, I proceeded wisely with that practice and have made this achievement. Therefore, any other person also, aspiring for the place like this, having become unshaken, being without malice, enduring troubles of one of four directions, should wander alone like the horn of a rhinoceros. The rest is in the manner as said already.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza beginning

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">with catuddisa has finished.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">99. What is the origin of the stanza beginning with dussańgaha? it is said that the chief queen of the king of Benares died. When the days of bereavement were over, the ministers, one day, made their request thus; “Chief queen is certainly to be desired in those and those royal business, namely, to sovereign kings; well, let his majesty bring in another queen also”, The king replied thus: “O ministers! Well then, you should let me know”. The ministers went about in search of a suitable chief-queen to-be; in a border kingdom, the king was dead; his queen administered the kingdom; she, however, was in pregnancy; the ministers came to know that the reigning queen was suitable for their king and asked for her hand. She replied thus: “A pregnant woman is not pleasing to men; if you wait until I have given birth, it is thus well and good; if not, please seek another”. The ministers informed that matter also to their king. The king said: “Let her be pregnant, bring her”. They brought her. The king anointed her and gave her all the equipages of the chief queen; she was also honoured with all kinds of presents and a retinue of women to attend to her. She in due course of time delivered a son. The king spent his life carrying the child on his hip or chest wherever he moved about or while sitting or standing, as if it was his own son. Then the retinue of the queen thought thus: “The king honours our queen and her son exceedingly; he makes himself too much familiar with the young prince; Come! let us break them up thoroughly.”

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">99.1 Thereafter they spoke to the young prince thus:- “My dear! You are our king's son; not the son of this king; do not have trust (vissāsam) in him”. Later on, although the young prince was told by the king saying “Come, my son!” and although he was dragged by the king's hand, he did not hang on to the king. On enquiry as to what the reason was, the king came to know about that matter, became disgusted saying: “Although they are looked after by me, these people are thus behaving despicably”, abandoned his kingdom, renounced the world and became a recluse. Many ministers and members of the royal retinue saying: “The king has become a renounced recluse”; themselves renounced the world and became recluses as well. Although the king, together with his retinue had renounced the world and become recluses, people brought to him excellent ecclesiastical essentials. The king had the excellent requisites too be given to his fellow monks according to their seniority in age. In that matter, whoever received good requisites, they were contented; while others grumbled saying: “Sweeping monastic cells and so on, we do everything that should be done, but we get meagre food and old garments.” That the king came to know of also and said to himself: and “These monks grumble although they have been given according to seniority in age; retinue is indeed, difficult to look after”, took his bowl and robe, entered the forest all alone, began to develop spiritual insight (vipassanā) and visualised the silent buddhahood. When asked about his mental exercise ;(kammaţţhāna) by those who had arrived there, he recited this stanza. That stanza is but obvious from the point of view of meaning. However, this is the exegesis (yojanā):- “In spite of their being monks, some are difficult to look after, whosoever are over-whelmed by discontent; of the same category only again are lay people, living in houses. Getting fed up with this state of difficulty to look after, I began to develop spiritual insight and made this achievement.” The rest is to be understood in the self-same manner as before.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza beginning

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">with dussańgaha, difficult to look after,

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . ..

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">100. What is the origin of the stanza, beginning with oropavitvā? It is said that in Benares there was a king named Brahmadatta of four months (cātumāsika), who went to his royal garden in the first month of the hot season. There he saw a coral (koviļāra) tree, with a foliage of a solid mass of green (nīla), leaves on a delightful piece of ground, said: “Prepare my bed at the foot of the coral (koviļāra) tree”, he amused himself in the garden, and in the evening he lay himself down there. Again, in the middle month of the hot season, he went to his royal garden. By that time the coral (koviļāra) tree had become bloom with its flowers. On that occasion also, he did likewise even, Again also, in the last month of the hot season, he went. On that occasion the leafy coral (koviļāra) tree had become similar to a dried-up tree. On that occasion also, the king, without ever having seen that tree, instructed his bed to be prepared at that self-same place because of his previous familiarity with it. In spite of their knowledge, the ministers prepared the royal bed there in accordance with the royal order. The king bemused himself in the garden, and in the evening, as he lay down himself on that royal bed, saw that tree and thought thus: “Look here! Formerly this tree was leafy and extremely good-looking as if it is made of green gem. Moreover, in between its branches where were covered with flowers, resembling sprouts of deposited coral gems, the scenery was full of glory; besides, the piece of ground under that tree which abound with sand resembling a net of pearls and was covered over with strewn flowers released from their bonds, were as if spread over with red velvet; now, that tree, namely, had become like a dried-up tree and stood with that quantity of branches only verily, the coral tree (koviļāra) had been afflicted with old age” and obtained the impression of impermanence saying: “Even the inanimate (anupādiņņa) is afflicted by old age; how much more, however, will the animate (upādiņņa) be?” Even in accordance with that, the king, seeing clearly all the animate and inanimate objects (sańkhāra), from the angle of pain (dukkha) as well as from the point of view of non-ego (anatta), and aspiring: “Indeed, alas! I also might become devoid of householder's characteristic like unto the coral (koviļāra) tree now entirely shorn of leaves”, developed spiritual insight (vipassanā) in due course, while still lying down in that royal bed on his right side, and visualised the silent buddhahood. Thereafter, when he was told at the time to go, by his ministers: “Your majesty! It is time to go”, he said: “I am not your king,” and so on, and in the self-same manner as before, he recited this stanza.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">100.1. oropayitvā (having caused to descend) is having led away. Gihibyanjanāni (householder's characteristics) is head-hair, beard, white garments, trinkets, flower-garlands, perfumes, unguents, sons, wife, male and female slaves and so on. These characterise the state of a householder, therefore, they are said to be household characteristics. Sañchinnapatto (thoroughly shorn of leaves) is with leaves abandoned; chetvāna, (having cut) is having cut off with knowledge of the right path, (maggañāņa); vīro (the brave) is being endowed with exertion of the right path (maggavīriya); gīhibandhanāni (the bindings of householder) is the bondage of sensual pleasures (kāma) is bondage of household lay-people. This, so far is the worldly meaning. This, however, is what is meant (adhippāyo):- “Indeed, alas! I also, having removed the householder's characteristics, might become like unto a coral (koviļāra) tree, thoroughly shorn of its leaves”; thinking thus, I began to develop spiritual insight and made this achievement. The rest should be understood in the self-same manner as before.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The first chapter has come to an end

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . ..

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">101.2. What is the origin of the stanza beginning with: sace labetha? It is said that formerly during the dispensation of the Glorious One Kassapa, two silent bodhisattas renounced the world, became recluses, fulfilled the duty of going and coming back for twenty thousand years and were reborn in the celestial world (devaloka). Passing away thence, the elder of the two because the son of king of Benares, the younger became the son of the private chaplain (purohita). They both took conception on one and the same day, came out of their mother's womb on one and the same day even, and became mutual associates playing earth together. The Chaplain's (purohita's) son possessed wisdom and knowledge; he said to the kind's son thus: “My friend! With the lapse of your father, you will inherit the sovereignty; I shall inherit the post of private chaplain (purohita); it is possible to administer the kingdom only by well-trained person; come, let us acquire learning”. Thereafter, both of them being honoured with sacrificial offering, went to a border-district village while wandering in villages, big and small and so on for collecting alms-food. That very village, five silent buddhas, entered at the time of going about for collecting alms-food. People there, saw the silent buddhas, became full of endeavour, prepared seats for them, brought to them and offered respectfully excellent hard and soft food. This idea struck to those two: “There is no one of high family like us; in spite of that, however, these people give us alms-food if they want, but do not offer us anything if they do not desire; to these monks, on the other hand, they make so much respectful offering; undoubtedly, these must know some sort of science; Come! Let us learn the science in their presence”. When people had made their departure, they obtained the opportunity and made their requests thus: “Venerable Sirs! Whatever science you know, please teach it to us.” The silent buddhas replied: It is not possible for one who is not a monk to learn. Those two asked for renunciation and became monks. Thereafter, the silent buddhas intimated to the two, the primary practice of good conduct in such a manner as: “You should wear your lower garment in this way;” and so on, and gave them a leaf-hut individually saying: “For the accomplishment of this science, there must be intense delight in being alone; therefore you should sit all alone; you should walk about alone; you should stand alone; you should sleep alone.” Later, subsequently, they entered their own leaf-hut respectively and sat themselves down. The chaplain's (purohita)) son, gaining the proper placing of his mind, starting from the time of his taking seat, accordingly obtained the jhāna. The king's son getting bored in a few moments only, came over to his presence. him, the chaplain's son asked: “Friend! What is the matter?” The reply was that he became bored. The chaplain's son advised him: “Well then, sit yourself down here”. The king's son sat himself down therefore a moment and said: “My friend! They say” “The accomplishment of this science is deep pleasure in being alone”. The chaplain's son replied: “It is so, my friend! Well then you go back to your own sitting place; I shall acquire the accomplishment of this science.” The king's son went back and again also got bored in a moment and went over to his friend three times in the same manner as before.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">102.1. Thereupon, the chaplain's son likewise sent him back and when he had gone, thought thus:- “This one makes his own as well as my deed diminish; he comes here often and often”; went out of his own leaf-hut and entered the forest. The other who was seated in his own leaf-hut even, became bored again within a moment even, went over to his friend's presence, did not see him although he went to and fro, hither and thither, thought thus: “Such a person as he who, when he was a householder did not get the occasion of seeing me even if he had come bringing presents with him, that sort of man, when I came, being desirous of not giving me the chance of seeing him even, made his departure; ‘Alas! O mind! Are you not ashamed; that you brought me here for the fourth time? I shall not turn out according to that influence of yours, now; on the other hand, you rather will have to follow my desire’, entered his own dwelling abode, began to develop spiritual insight, visualised the silent buddhahood and went to the Nandamūla cave, through the sky. The other also, having entered the forest, began to develop spiritual insight visualised the silent buddhahood, and went there even. Both of them also sat themselves down and recited these stanzas of joyous utterance individually, each for each.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">102.2. Nipaka (prudently wise) is naturally intelligent, wise, clever in such deeds as concentration on objects of meditation and so on. Sādhuvihāri (living well) is: to be endowed with either living with the attainment of mental fixity (jhāna appanā), or with access concentration (upacāra); dhīram (firmly wise) is: being endowed with firmness; there, on account of being prudent, the achievement of firmness is stated; thus, is the meaning. Firmness, namely, making effort unyieldingly. This is the terminology of the occurring of exertion in this way saying: “Willingly (kāmam); shall skin, sinews and (bones remain).” So also, one who condemns evil is a firmly wise man (dhīra). Rājāva raţţham vijitam pahāva (like the king who abdicated his conquered kingdom) is: “a conquered kingdom is conducive towards no benefit”, abandoned his kingdom and wandered alone; in this way, having abandoned the foolish companions, one should wander alone. In other words, rājā va taţţham is just as king Sutasoma, having abdicated his conquered kingdom and wandered alone; or else just as king Mahājanaka wandered alone in this way", thus; this also is the meaning of that expression. The rest is possible to be understood according as has already been said; no need to be said in extenso.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza beginning with sahāya has ended.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . . ..

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">103. The origin of this stanza beginning with: Addhā pasamsāma is but the same as the origin of the stanza beginning with Cātuddisa from the start up to the sitting down of silent buddhas on their prepared seats in the open-air of the sky. However, this is the difference -- just as the king became frightened thrice at night, it is not so with this; neither was therefore him the offering of sacrificial gifts. That king, having had the silent buddhas seated on their prepared seats in the open air of the sky, asked thus: “Who are you?” They replied: “O great king! We are, namely, those who nourish themselves with sinlessness”. The king enquired: “Venerable Sirs! What is the meaning of this expression: anavajjabhojī (fed on sinlessness)?” Their answer was: “O great king! We eat unchanged whatever is obtained whether good or bad”. Having heard it, this idea occurred to the king: “What if I wore to ascertain whether they are like this or not”. The king entertained them on that day with porridge of broken rice to be eaten together with sour gruel. The silent buddhas ate it unchanged as if it were ambrosia (the water of immortality). The king said to himself thus: “These silent buddhas, are unchanged for one day because of their promise; I shall come to know tomorrow again”, and invited them for the next-day meal. On the second day also, he did even likewise. They also ate thoroughly in that manner even. The king then, saying to himself; “I shall test them after offering good food”, invited them again also, made great respectful offering for two days, and entertained them with excellent and extremely variegated hard and soft food. The silent buddhas also ate unchanged thoroughly in that very manner, blessed the king by uttering auspicious words for him and took their departure. Not long after their departure, the king thought thus:- “These silent buddhas are sinless eaters; excellent indeed it will be, if I also were to become a sinless eater”, abdicated the great sovereignty, took upon himself the monkhood, began to develop spiritual insight, became a silent buddha, and recited this stanza, to make clear his own object of contemplation in the midst of silent buddhas at the foot of the fragrant Mañjūsaka tree. From the point of view of worldly meaning that stanza is but clear. Altogether, however, sahāyasampadam here, is to be understood as: the proper attainment of being endowed with such a mass of virtuous precepts and so on as possessed by the adepts, post-learners (asekha), such a companion alone is said to be sahāyasampadā, being well provided with companion.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">103.1. This, however, is the interpretation here:- Whatever has been said that this is good-fortune of companionship that good fortune of companionship, addhā pasamsāma (we certainly praise) it is said thus: we speak in praise of but one-sidedly. How? Should be served excellently and equally. Why? When practised excellently with one's own precepts and so on, such unarisen qualities as precepts, etc., arise. The arisen ones also arrive at increase, growth and prosperity. The gains of one, who practised equally, because of being common mutually, with the dispelling of worry, do not diminish. However, when excellent and equal companions are not obtained, a young man of good family, who wants welfare, having abandoned such wrong mode of life as hypocrisy (kuhana) and so on, eating such eatable that has arisen with righteousness (dhammena) and equality (samena), not causing the courtesy (ananaya) of repulsion to arise there also, should become a sinless ******(P.309), and should wander alone like the horn of a rhinoceros. I also wandering in this way, had achieved this glory.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with Addhāpasamsā

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . ..

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">104. What is the origin of the stanza beginning with Disvāsuvaņņassa (having seen gold?) It is said that a certain king in Benares, was one, who had gone towards lying down for the day in hot season. Near him, a courtesan was grinding cool sandal-wood. Round her one arm there was gold bracelet; round another arm there were two. They knocked against one another; the other one did not do so. The king saw it, thought thus: “In the self-same way, people living together in crowds knock against one another; there is no clash in living alone”, and looked at the beauty-slave again and again. On that occasion also, the queen who was dressed up and decorated with all ornaments was there stationed fanning the king. She thought:- “Methinks the king has fallen in love with the courtesan”, made the harlot get up and she herself began to grind the sandalwood. There were then many a gold bangle round both of her arms; knocking against each other they produced great sound. The king became more exceedingly disgusted, began to develop spiritual insight while still lying on his right side, visualised the silent buddhahood. The queen with sandal grindings in her hand approached him who was lying happily with transcendental bliss and said: “O great king! I am going to besmear you”. The king replied: “Go away; do not besmear me”. She asked: “Why? O great king!” He said: “I am no more king”. When they heard the conversation between those two, the ministers approached the two. When conversation was made by them also with such an address as great king, he said: “O ministers! I am king no longer”. The rest is but the same as already said in the first stanza.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">104.1. This, however, is the commentary on the stanza:- Disvā (having seen) is: having looked at; Suvaņņassa (of good colour) is of gold. Valayāni is the Pāļi-word left unread (of unwritten). It indeed, is the remaining worldly meaning; this is what is meant. Pabhassarāni (glitter) is: shining character, possessing radiance; thus, is the statement. The remainder is clear with regard worldly meaning. This, however, is the interpretation --- Having seen, round her arm, gold bangles, I thought thus: “If there is living in company, there is clash (mutual knocking); living singly there is no knocking (or clash)” began to develop spiritual insight and I made my achievement.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with suvaņņavalāya

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . . ..

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">105. What is the origin of the stanza, beginning with Evamdutiyana? It is said that a certain king of Benares, being desirous of becoming a monk while still young, gave orders to his ministers thus: “Take the queen and rule my kingdom; I shall renounce the world and become a recluse”. The ministers made this suggestion:- “O great king! It is not possible for us to look after a kingless kingdom; surrounding kings would come and plunder; until just one son springs up, till then, please wait.” The soft-hearted king consented. Later, the queen became pregnant. The king again gave orders to the ministers: “The queen is with pregnancy; anoint my son when born and look after my kingdom, I shall abdicate and become monk”. The ministers made suggestion to the king again also thus:- “O great king! It is difficult to know this: whether the queen would give birth to a son or a daughter; please wait till her delivery”. Then she gave birth to a son. At that time also, the king gave orders to his ministers in the self-same way as before. The ministers also, again made suggestion to the king with many reasons thus: “O great king! Please wait till your son becomes sufficiently strong”. Thereafter when the young prince became sufficiently strong, the king made the ministers assemble together, ordered them saying: “This one is now sufficiently strong, anoint him king and look after my kingdom”, did not give the opportunity to the ministers, had all monk's requisites as well as yellow robes and so on brought from the market, became a monk in his very palace renounced the world like king Mahājanaka and went away. All his surrounding retinue ran after the king wailing and weeping indifferent ways. That king went as far as the boundary of his kingdom, drew a lone with his walking stick, and said: “This line must not be crossed over”. The large mass of people lay themselves down on the ground wailing and weeping, keeping their heads towards the line, and requested the prince to go beyond the line saying “Dear prince! Now, what is the king's order going to do to you?” The prince ran after, saying: “Father, father” and arrived at the king. The king saw the prince, said the himself: “I had ruled over my kingdom looking after this big mass of men; now, why should I not be able to look after one single boy?”, took the prince, entered the forest, saw there the leaf-hut, lived by previous silent buddhas, and took up his residence together with his son.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">105.1. Subsequently, the prince, being used to excellent bed, etc., wept when he had to sleep on rope-couch. When afflicted with cold wind and so on, he would say: “It is cold, Father!; it is hot, Father! mosquitoes bite me, Father! I am hungry; Father! I am thirsty”. The king let him pass the night by simply conciliating him. In the day time also, his father went about to collect alms-food and offered him meal. The prince, eating that mixed meal covered with much millet, beans and kidney beans, etc., by way of satisfying his hunger, with the lapse of a few days, became faded like a lotus flower exposed to heat. The king, however, ate unchanged due to the strength of his reflective discrimination (paţisańkhāha). Thereafter, in order to appease the prince, his father said: “Dear son! In the city excellent nourishment could be obtained; let us go there”. The prince responded saying “Yes, father!” Subsequently the father turned back by the road he had come, making his son go in front of him. The queen, mother of the prince thought thus: “Now, the king, having taken away the prince, will not stay long in the forest; he will return in but a few days”, had a fence made at the very spot where a line was drawn by the king with his walking stick and made her residence there. The king stood not far from her fence and sent his son there saying: “Dear Son! Your mother is lying here; you should go”. The king stood looking on until his son reached that place with the idea that no one harassed him, indeed, in any way. The prince went running to the presence of his mother.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">105.2. The watchman, seeing the prince coming, informed the queen. The queen, surrounded by twenty thousand dancing damsels went forward to meet him and received him. She enquired him also the whereabouts of the king. Having heard that the king was coming from behind her son, the queen sent her men. The king, on the other hand, then and there, went back to his own residence. People who came to look for the king, not seeing him, receded. Thereafter, the queen gave up her hope, took her son, went back to her city and crowned him king. The king on the other hand sat himself down in his residential place, developed spiritual insight, attained silent buddhahood, and recited this stanza of joyous utterance in the midst of silent buddha at the foot of the fragrant Mañjūsaka tree. That stanza is but clear from the point of view of meaning.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">105.3. This, however, is the import here --- Thus, all alone, with the report made by my companion prince on his cold, heat and so on, in appearing him, because he was living together with me, there was to me vācābhilāpo (idle words of objectionable speech); or I became abhisajjanāvā (ill tempered due to my affection for him). If I did not discard this one, as a consequence, it would be likewise, in future also, similar to now. Evam dutivena saha manassa vācābhilāpo abhisajjanāvā, in this way there may be my words of objectionable speech (or curse) should I be together with a companion. Saying thus: “Both of these also are harm-markers of distinctive achievement”, accordingly etam bhayam āyatim pekkhamāno (seeing this danger in future) discarded it, regulated my life wisely and thus, I achieved the silent buddhahood. The rest is but in the manner said already.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . . ..

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">106. What is the origin of the stanza beginning with kāmā hi citrā? It is said that a banker's son in Benares got the position of a banker while still young. To him there were three palatial mansions appropriate for the three seasons of the year. He gratified himself with all his prosperity like unto a divine youth. Then, though he was still young, requested his parents thus: “I shall renounce and become a recluse”. They prohibited him. He urged likewise even. Again his parents prohibited him in various ways thus: “Dear Son! You are delicately young; difficult to do, is renunciation; it is like promenading over the haft of a razor”. He pressed like-wise even. His parents thought thus:- “If this one, our son, renounces and becomes monk, there is displeasure for us; if we prohibit his there is displeasure to this one. Nevertheless, let there be displeasure to us but not to this one”, and gave him permission. Subsequently he, without heeding his whole retinue of people who were bewailing, went to Isipatana and became a monk in the presence of silent buddhas. He did not reach the main monastery, but spread a mat on a couch and slept. Having made himself familiar with excellent bed, he was exceedingly miserable the whole night. At dawn, he made his bodily ablutions, took his bowl and robe and entered the begging beat together with silent buddhas for alms-food. There the senior monks received the chief seat and the chief alms-food; the freshers received whatsoever poor seats and soft food. He was exceedingly distressed over poor nourishment. He therefore, became thin and pale in just a few days and got disgusted, just as an individual when he has not become thoroughly mature in the deeds of monks. Subsequently, he sent a message to his parents and disrobed himself giving up his monkhood. He regained his strength in just a few days and became desirous of becoming a monk again also. Thereafter, he became a monk for the second time and again disrobed himself, giving up his monkhood also. When he had become a monk for the third time, he regulated his life rightly, developed spiritual insight, visualised silent buddhahood, recited this stanza of joyous utterance and again in the midst of silent buddhas recited this self-same explanatory stanza also.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">106.1. Kāmā, there, comprises two kinds of sense pleasures:- The sense-pleasure relating to a base, i.e. physical organ (or external object) and desire, considered subjectively. There vatthukāma, pleasure relating to a base (vatthu), namely, in such dhamma as an object of ideation, comprising lovable forms and so on; the desire considered subjectively (kilesa kāma), namely, is all kinds of lust (rāga). Here, however, pleasure relating to a base ;(vatthu kāma) is meant. By way of many a variety comprising form, etc., is: citrā (variegated). By way of worldly taste is: madhura (sweet). They make the mind of foolish common people (puthujjana), delighted; thus is manoramā (delightful to the mind). Virūparūpena is: with form of different kinds; it is the statement made thus: With many a variety of character (or behaviour). Indeed, they are variegated by ;way of form, etc.; Amongst the forms and so on they are of variously different forms by way of being blue and so on. In this way, having shown taste (or sweetness) like this and like that by means of those ugly and beautiful forms, mathenti cittam (agitate or) upset the mind; they do not (give or) allow to be deeply delighted in renunciation. The rest, here, is but obvious. Having interpreted the conclusion also with either two or three words, should be understood in the manner stated in the previous stanzas.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with Kāma (desire)

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . . ..

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">107. What is the origin of the stanza beginning with ītīca? It is said that a sore sprang up to the King in Benares. Severe pain developed. Medical men declared: “Without surgical operation, there is no cure”. The king gave those doctors safety and let them do the surgical operation. They split open the sore, removed pus and bad blood, made the patient painless, and bandaged the sore-spot with a piece of cloth. They gave him proper medical advice with regard meagre meat nourishment. The king became thin in body on account of meagre diet. His sore, however, subsided. After he had become conscious of cure and comfort, the king ate fatty food. Becoming strong because of it, the king indulged in it even predominantly. His sore reached back its previous condition. In this way, he had himself operated upon thrice and when avoided by doctors, the king became disgusted, abdicated his high sovereignty, became a recluse, entered the forest, began to develop spiritual insight, visualised silent buddhahood within seven years, recited this stanza of joyous utterance and went to the Nanadamūlaka cave.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">107.1. Īti, there, connotes: he comes. This term is applied to guests, who are sharers of evil deeds, and instrumental for ruin. There the strands of sensual pleasure (kāmaguņa), also, can be said to be īti (he comes) because it promotes much ruin, as well as the coming together of disadvantages. The sore also sheds impurity; it becomes swollen, thoroughly ripe and entirely broken up. Therefore, these are saņ̄dho (sore) due to the shedding of impure depravity (kilesa), as well as due to being entirely broken up after having swelled up and completely ripened on account of breakage of old age that had arisen. It annoys; thus, it is upaddava (misfortune) promoting disadvantage, it overwhelms and pervades; thus, is the meaning. This is the term for the sores of lust and so on. Why? These strands of sensual pleasures, though, they are misfortune (upaddava), because of the fact of being the cause towards not being conducive to the welfare of the unknown (nibbāna), and also because of the fact that they are the all-round basis for all annoying actions. Since, however, these, producing the condition of being afflicted with depravity (kilesa), or causing repeated plundering over the health, reckoned as moral precept, ruin the very normal health. Therefore, it is roga (ailment) with this meaning of ruining health. It salla (thorn) however, with the meaning of having entered right within, as well as with the meaning of piercing inside also with the meaning of being difficult to remove. It is bhava (danger) from being borne by fear in the present and future existence; Metam is: this to me. The rest here is obvious. The conclusion also is to be understood in the self-same manner as said previously.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with Iti, has ended.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">108. What is the origin of the stanza, beginning with Sītañca? It is said that there was in Benares, a king named Brahmadatta, who was susceptible to cold. He renounced the world, became a recluse, and dwelt in a grass-hut in the forest. In that place, however, it was cold in the cold season and was but hot in the hot season because of the area being in open air. In the village of his begging beat for alms-food, there could not be obtained as much alms-food as he needed. Drinking water was also difficult to obtain. Wind, heat, gadflies, as well as creeping crawling creatures were troublesome also. To him, this idea occurred:- “About half a yojana from here is a prosperous place; there, all these dangers do not exist. It would be well should I go there. By dwelling comfortably, I shall be able to achieve happiness.” Again, he thought to himself: “Monks are such, that they are not covetous of requisites. Such a mind, as theirs, they cause it to be in their own power. They do not get into the power of the mind. I shall not go”. Having reflected wisely thus, he did not go. In this way, he reflected wisely over the uprisen mind up to the third time and receded. Subsequently he lived there even for seven years, proceeding rightly, visualised the silent buddhahood, recited this stanza of joyous utterance and went to the Nandakamūla cave.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">108.1. Sītañca, there, is to be explained thus:- Cold is of two kinds:- one is caused by shock of internal elements and the other is caused by shock of external elements. Likewise is heat also. Daŋsā is gad-flies. Sarīsapā refers to such creatures as are born long; they move along and go. The rest is but obvious. The conclusion also should be understood in the self-same manner as stated.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with Sītāluka (susceptible

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">to cold) has ended.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">109. What is the origin of the stanza, beginning with nāgo va? It is said that a certain king, in Benares, ruled ever his kingdom for twenty years, died, was cooked for twenty years even in purgatory (niraya), sprang up in the womb of an elephant, became well-built in physique, with his entire body lotus-coloured, immense in size, head of his hard and an enormous elephant. Young calves of elephants ate away his broken bits of branches that he broke and brought down. When he plunged into the water also cow-elephants besmeared him with mud. Everything was like that of Pālileyyaka elephant. He got disgusted with his herd and made his departure. Thereafter, his herd pursued him following his foot-prints; although he made his exit up to the third time, they did but pursue him. He thought subsequently thus:- “My grandson is now reigning in Benares, would it not be well should I go to my own garden of my own previous existence? There that king will look after me”. Thereafter, at night, when his herd of elephants had gone to sleep, he abandoned his herd and entered that self-same garden. The garden-keeper saw him and informed the king about the elephant; the king, saying ‘I shall capture the elephant, surrounded it with his army. The elephant went in the direction of the king even. The king, saying: “The elephant is coming towards me”, stood having arranged an arrow. Thereupon the elephant saying to himself: “This king might shoot me” and said thus in human language: “O Brahmadatta! Do not shoot me; I am your grand-father”. The king enquired everything asking: “What do you say?” The elephant also informed the king everything concerning his previous sovereignty, his suffering in purgatory (naraka), and his spring-up in the elephant’s womb. The king saying “Well and good, do not be afraid; do not let anyone be frightened”, caused the elephant to be served with enclosure; guards, and requisites for elephants were also provided to him.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">109.1. Then, one day, the king went to the elephant's camp and thought thus:- “This one reigned for twenty years, got cooked in purgatory and was reborn in the womb of an animal due to the residue for maturity of consequence. There also, not being able to tolerate any more the clash of living together in his herd, (he) had come here, Alas! Living together in society is but misery. Being alone only, however, is bliss”, began to develop spiritual insight and visualised the silent buddhahood. The ministers approached him as and when he was happily absorbed in transcendental bliss, prostrated themselves and said: “O great king! It is time to go”. Thereupon, he replied: “I am king no longer”, and recited this stanza in the self-same manner as before. This stanza is but clear with regard to worldly meaning.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">109.2. This, however, is the significant interpretation:- The interpretation again is, indeed, by means of correctness of meaning and not by way of hearsay. Just as this elephant, being tamed by being trained in the practices pleasing to the noble people (ariya), does not go to the untamed field; thus, is the interpretation; alternatively, the animal is nāga (elephant) because of it having a big body. In this way, to be sure, namely, I also, being tamely trained in the precepts pleasing to the noble people (ariya), by not coming to the untamed field, without committing offence, by not coming again to this earthly state also, or because of the greatness of the body of quality Yūthāni vivajjayityā, having avoided his herd of elephants, with the happiness of wandering alone, yathābhirantam viharam araññe eke care khaggavisāņakappo (living in the forest as long as he liked, one should wander alone like the horn of a rhinoceros) to be sure, namely, I also, having avoided society in this way, would wander alone singly like the horn of a rhinoceros, living in the forest as long as I like with the bliss of living alone; in whatever way there is my own happiness, I desire in that way or however much there is my own happiness, I want that much of living in the forest; thus, is the meaning. Just as also this one, because of his well-placed back being large, he is sañjātakkhandha (properly produced back) to be sure, namely, I also would become in this way, a sañjātakkhandha (properly produced back) because of the large mass of my precepts of a post-learner stream-winner (asekha). Just as also this one is padumi (lotus-like) either because of his body being like unto lotus flower or because he was born in the family of elephant of lotus (paduma), species. To be sure, namely, I also would become lotus-like (padumī), in this way, either by being straight forward similar to lotus flower (paduma), or by being born in the lotus (paduma) of noble (ariya) birth. Just as also this one is immense (ulara) with his vigour, strength and so on, to be sure, namely, I also would become immense (uļāraka), either by means of cleanly pure bodily good conduct and so on, or by means of precept, mental firmness (samādhi), penetrating knowledge (or wisdom) and so on. Thinking thus, I began to develop spiritual insight and achieved the silent buddhahood.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with nāga (elephant)

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . . ..

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">110. What is the origin of the stanza, starting with aţţhāna tam? It is said that the son of the king of Benares though he was still young, being desirous of renunciation asked for permission of his parents. His parents prohibited him. In spite of being prohibited, he urged persistently saying: “I shall renounce to become a recluse”. Thereupon, his parents told everything similar to previously told banker's son, and gave their consent. They let him know also that he should, after having become a recluse, live in the royal garden only. The son did likewise. His mother, surrounded by twenty thousand dancing damsels would go to the royal garden even early in the morning, offer her son rice-gruel to drink, hard food, etc., to eat at intervals, converse together with him up to mid-day and enter the city. His father would come at noon, offer him soft food, eat himself also, talk together with him the whole day, place men to attend to his needs in the evening and enter the city. In this way, the king's son dwelt day and night without being secluded.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">110.1. At that time, however, indeed, there dwelt in the nandamūla cave, a silent buddha, Ādicabandhu (Sun's relative), by name. On reflecting, that silent buddha saw him thus: “This young prince could not do the renunciation; he could not cut off the tangle”. He reflected further thereafter, thus:- “Is he, indeed, going to get disgusted by means of his own nature or is he not?” Then, when the silent buddha came to know that it would be exceedingly long in getting disgusted naturally, said to himself: “I shall give him food for thought (ārammaņam)”, came away from the stone slab (manosilā), and stood himself in the garden. The royal retinue saw him and informed the king thus: “O great king! The silent buddha has come”. The king, saying to himself: “Now, my son will stay, without being bored, together with the silent buddha”, became joyous at heart, respectfully attended upon the silent buddha, requested the silent buddha to reside there ven, had every such thing as a leaf-hut, day-residence, promenade and so on built and offered the same to him for living. While living there, the silent buddha, one day, obtained opportunity, and asked the young prince thus: “Who are you?” The reply was: “I am a recluse who had made his renunciation”. He was then told: “Recluses, namely, are not like this?” Then when he enquired: “Venerable sir! How are they like? Why am I not appropriate?,” the silent buddha answered: “You do not notice your own impropriety; does not your mother come together with twenty thousand women early in the morning and make the garden unsecluded? Does not your father also do the same with a big body of army-men in the afternoon and your serving retinue of retainers the whole night? Recluses, namely, are not similar to you; but they are like this”. Having answered thus, the silent buddha by means of his magical power, showed him while still standing there, another monastery in the Minavanta region. There, he saw silent buddhas, some standing near balustrade boards, some walking to and fro, others doing dyes, stitching with needles and so on, and asked thus:- “Why do you not get to that monastery? The monks also agree with you” The silent buddha replied: “Yes! The monks agree; beginning from the time of renunciation, monks, namely, gain the opportunity of performing towards one's own escape and of going also to any place desired and aspired by them; so much only is befitting”. Having thus replied, the silent buddha stood in the sky, recited this nearly half a stanza which runs; “Aţţhāna tam sańgaņikāratassa, yam phassaye sāmayikam vimuttam”, and went away to Nandamūla cave through the sky while he was just looking on. When the silent buddha had thus gone, he entered his own leaf-hut and lay himself down. The watchman also, saying to themselves: “The young prince is asleep; where will he go now?”, became negligent and fell off to sleep. Knowing the condition of the watchman's negligence, he took his bowl and robe and entered the forest. Staying there, he began to develop spiritual insight visualised the silent buddhahood, and went to the place of silent buddhas. There, on being asked how he made his achievement, he recited what the silent buddha, Ādiccabandhu had uttered after making the nearly half-stanza into a complete whole.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">110.2. The meaning of that stanza is thus:- Aţţhāna tama is that is not the place; it is not proper; it is not to be done; thus, is the statement. As in such expressions as “ariya-saccāna dassanam” and so on, there is an elision of corresponding nasal (or niggahita) made. Sańgaņikāratassa is to be construed as to one who takes delight in society. Yam is here an instrumental word, as in such examples as: “Yam hirīyati hirīyitabbena” and so on. Phassaye is: would achieve. Sāmayikam vimuttam is mundane attainment of trance. That attainment indeed, is said to be sāmayika vimutti (emancipation by oneself) because of the escape being obtained by respective individuals themselves even at the time of repeated concentration. That is the emancipation (attained) by oneself. That is not the place; to one who takes delight in society, there does not exist that cause, by which one would achieve emancipation; thus, observing this statement of the silent buddha Ādiccabandhu, I discarded my delight in society, regulated my life wisely and made my achievement; thus, the silent buddha answered. The rest is but in the manner stated.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with Aţţhāna has

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The second chapter is over.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . . ..

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">111. What is the origin of the stanza, beginning with “Diţţhivisūkāni?” It is said that a certain king of Benares, who had gone to solitude thought thus: “Just as there are things that are hot and so on as repulsion of cold and so on, is there, indeed, in this way, devolution as repugnance of evolution (or round of rebirths), or not?” he asked his ministers: ?Do you know the devolution, (or the escape from the rounds of rebirths) (vivaţa)? They replied: “O great king we do know it”. The king enquired what it was. Thereupon the ministers spoke about such a views as eternalism (sasata) and nihilism (uccheda), in such manner as began with. “The world is finite, etc.” The king, saying to himself: “These people do not know; all these are false doctrines”, saw, by himself, the unseemliness and impropriety, thought thus: “There is devolution (or escape from rounds of rebirth), which is the repugnance of evolution (or rounds of rebirths); it should be sought”, abdicated his sovereignty, became a recluse, developed spiritual insight, and visualised silent buddhahood. He recited this stanza of joyous utterance as well as the expositional stanza in the midst of the silent buddhas.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">111.1. Here is its meaning:- Diţţhivisūkāni (wriggling of opinion) is: sixty two heretical views. They are wriggling because they mean to distort, pierce and be repugnant towards the right path and right view; thus, they are wriggling of opinion (or distortions of view; or the view itself amounts to distortions and so it is wriggling of opinion. Upātivatto is: to have crossed over by the path of insight. patto niyāma attained the assured state by not being liable to be punished in purgatory and because of having one's end (or goal) in full enlightenment of silent buddhahood; or the first stage of sanctification (paţhama magga), reckoned as the righteous way to salvation. To this extent the accomplishment of whatever is to be done for attainment of the first magga and its consequential gain are spoken of. Now paţiladdhamagga is: by this, it points out the consequential gain of the remaining stages of sanctification (magga). Uppannananomhi is to be construed as: I am one, with knowledge of silent buddhahood arisen. With this is shown the fruition (phala). Anaññaneyyo is to be construed as: One should not be led by others saying: ‘This is truth’. By this is shown the state of self-knowledge or silent buddhahood. Or, this shows: when the knowledge of silent buddhahood is attained, since there is no such thing as being led by others, there is self-achievement, by means of quietude of heart (samatha), and spiritual insight (vipassanā). Diţţhivisūkāni upātivatto is niyāmam patto, to have attained the assured state by the beginning magga; paţiladdhamaggo, the consequently gained right-paths (magga), with the rest; with the knowledge of fruition (phala), there was uppannañāņa, the arisen knowledge; all that was achieved but by oneself; thus, one was anaññaneyyo, not led by others.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The rest is to be understood even in the said manner.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with diţţhivisūka,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">has ended.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">112. What is the origin of the stanza beginning with nillolupa? It is said that the royal cook of the king of Benares cooked an intermediary meal with pleasant sweet taste and beautiful to look at and served the same to the king, saying to himself: “Perhaps, the king might reward me money”. That meal, by means of its smell only, aroused the desire of the king to eat; it makes saliva to spring up in the king's mouth. The very moment the first morsel of the meal was put into the king mouth, however, the seven thousand nerves of taste became permeated as if with ambrosia. The cook thought thus: “Now the king will give me; now the king will give me”. The king also thought that the cook deserved honour. When he had relished the delicacy, however, the king did not say anything in case evil reputation might arise in his rewarding the cook to the effect that the king was unsteadily greedy, being bent on enjoyment. In this way, the cook thought: “The king will give now, he will give now”, up to the end of the king's eating. The king, however, did not say anything for fear of reproach. Thereupon, the cook remarked: “Methinks, there is no tongue-consciousness of this king”. On the next day, the cook served an unpleasant dish. On eating it, although the king knew thus: “O alas! Today, the cook deserves to be dismissed”, reflected over the matter similar to what he had done before, did not say anything for fear of reproach. Thereupon, the cook thought: “The king knows neither the good not the bad”, took himself even, all the money for expenditure (paribbagam), cooked any and everything and offered the king. The king became disgusted saying to himself: “For sure! Indeed the greed; I, namely, administering twenty thousand cities, do not get even to the extent of a proper meal on account of the greed of this cook”, abdicated his sovereignty, became a recluse, developed spiritual insight and visualised silent buddhahood. He recited this stanza even in the aforesaid manner.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">112.1. Nillolupo there, is without being greedy. Whoever, indeed, is overwhelmed by craving for flavour he is vehemently greedy and covets repeatedly; therefore, he is said to be much covetous (lolupa). Therefore, in discarding it, this one is free from covetousness (nillolupo); thus, he said. Nikkuha is: here, whoever has none of the three opportunities of deceit, he is said to be free from hypocrisy (nikkuha). In this stanza, however, free from deceit due to becoming astonished over pleasing meal, etc., thus, this is the import. Nippipāsa is thus here: the desire to drink is thirst (pipāsā); its non-existence is freedom from thirst (nippipāsa); abstinence from desire to eat with the greed for pleasantly sweet delicacy; thus, is the meaning. Nimmakkho is thus here:- Hypocrisy (makkha), is characterised by the destroying of other's qualities; because of its non-existence, he is free from hypocrisy (nimmakkho). He said so with reference to the hypocrisy of the cook's quality when he himself was a householder. Niddhanta ***(P.328) is thus here:- Having had one's own condition forsaken by having no pleasure in such six deeds as they arise as three beginning with lust (rāga) and so on and three beginning with bodily bad deed, because of having had other's condition and also because of being unpalatably disgusting, it constitutes fundamental faults (kasāva); thus, it should be understood. As the Buddha said:

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">“There, what are the three fundamental faults,

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">(kasāva)? The fundamental fault of lust (rāga)

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">the fundamental fault of hatred, the fundamental

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">faults of delusion. These are the three fundamental

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">faults also? The fundamental fault of body, the

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">fundamental fault of speech, the fundamental fault

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">of mind”.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">112.2. Leaving the delusion out of them, because of the ejectment of the five fundamental faults, as well as of the delusion which is the origin of all those fundamental faults, he is one who had cleansed himself of, the fundamental fault of delusion. In others, the ejectment of the fundamental fault of lust (rāga), by being free from covetousness, of the fundamental fault of hatred by being free from hypocrisy, is accomplished even. nirāsayo is one, whose craving desire (taņhā), is absent. Sabbaloke bhavityā is in the entire world: in the three worlds, or in the twelve abodes of senses, having become devoid of craving for existence and non-existences thus, is the meaning. The rest should be understood in the aforesaid manner even. In other words, having recited three feet of the stanza also, eko caro, one should be able to wander alone. thus, in this way also, the connection should be made here.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">the Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with nillolupa, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">113. What is the origin of the stanza, starting with pāpam sahāvam. It is said that a certain king in Benares, circumambulating his city with his great royal pomp and power, saw people removing old paddy, grain and so on, from the granary outwards, and asked his ministers thus:- “O ministers! What is this?” The ministers replied thus: “O great king! Now, new crops of paddy grain, etc., will be produced; to make room for them these people are throwing away old crops of paddy grain, etc.” The king enquired thus: “O ministers! how is it? Is the duty towards women's apartment (itthāgāra), body of army (balakāya) and so on thoroughly fulfilled?” The reply was: “O great king! yes, it is thoroughly fulfilled”. The king gave orders thus: “Well then, O ministers! Have charity halls built; I shall offer charity; let not these paddy grains go rotten and wasted”. thereupon, a certain minister who had gone to heresy prohibited the king saying such a statement as began with: “O great king! there is no such thing as being given as charity” up to “Foolish people as well as wise people, having run about the rounds of rebirths will make an end of misery (dukkha)”. For the second and third time also, when he saw the granary being plundered, the king ordered likewise even. That minister also prohibited the king for the third time also, saying: “O great king! Such a thing as offering charity is the doctrine of fools” and so on. The king became disgusted saying: “Alas! I do not get to give my own belongings even; what is the use of these evil companions to me?”, abdicated his sovereignty, became a recluse, developed spiritual insight and visualised the silent buddhahood. he recited this stanza of exclamatory joyous utterance reproaching that evil associate.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">113.1. This is the brief meaning of that stanza:- One is and evil person, because of the fact that he is endowed with evil heresy of ten bases; one is a person who sees disadvantage, namely, because he sees the disadvantage of others also; in bodily misconduct and so on, he is bent on badness; him, a young man of good family, pāpam sahāyam parivajjayetha should completely avoid, since he is an evil companion; anaţţhadassim visameniviţţham, since he is one who sees the disadvantage and bent on badness. Savam na seve is one should not associate with him by way of oneself. If, however, one is under the influence of another person, it is asked: ‘What is possible to be done?’ Pasutam, intent upon, is: let out (pasatam), hung here and there due to the influence of heresy; thus, is the meaning. Pamattam is: one whose mind is engrossed (vossaţţha), in the strands of sensual pleasures: or who is devoid of developing merit. Such a sort of companion as that, one should not serve, one should not keep companionship with, one should not attend on. At any rate, one should wander alone like the horn of a rhinoceros.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The commentary on the stanza, beginning with pāpasahāya, has ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">114. what is the origin of the stanza, starting with bahussuta? It is said that, formerly, during the dispensation of Buddha kassapa, eight silent bodhisattas became recluses, fulfilled the duty of going and coming back and were reborn in the celestial world; thus, being the beginning, all the rest is but similar to what has been said in connection with the stanza, beginning with anavajjabhojī. This, however, is the difference:- Having requested the silent buddhas to take their seats, the king asked: “Who are you all?” They replied: “O great king! We are known as mush learned (bahussuta)”. The king became delighted, saying to himself: “I am Suta Brahmadatta (learned Brahmadatta) by name; I do not get contented with learning; now, I shall listen to the preaching of dhamma with variety of methods in their presence,” gave them food-offering with libation ceremony, entertained them, sat himself down is the presence of the eldest of those monks at the end of their eating meals and made his request thus: “Venerable Sir! Please preach the religious discourse”. The eldest silent buddha rose up after reciting thus: “O great king! may you be happy; may you be free from lust”. The king invited the silent buddhas to the next-day meal saying to himself: “This thera is not much learned; the second thera may be much learned; tomorrow, I shall listen to his variegated preaching of dhamma”. In this way, the king invited them all one after another until the turn of preaching of the last silent buddha arrived. They all, also, rose up after reciting differently one foot of a stanza each and the remaining, resembling that of the first silent buddha, in this way, namely: “May you be free from anger may you be devoid of delusion; may you have no going; may you have no more existence; may you have eliminated the rounds of rebirths; may you have no more substratum of rebirth; may you have your craving desire (taņhā) obliterated”.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">114.1. thereupon, the king began to ascertain the cause of their statement thus: “These theras say: ‘We are very learned’ not so is their discourse variegated; what is that said by these theras?” Then, examining their statement: “Let there be extinction of your lust (rāga)”, the king came to know thus: “When the lust is destroyed, hatred also, delusion also, and other forms of depravity also get destroyed” and became delighted, saying to himself: “These monks are much learned in spite of absence of explanation. just as also, indeed, when the great earth or sky is being pointed out by a man with his finger, it is not just but a finger measure of space that is pointed out; on the other hand, indeed, however, the whole earth and the entire sky has but been pointed out; similarly, when one single matter is being pointed out by these theras respectively, it so happens that unlimited matter has been pointed out”. Thereafter, the king, saying to himself: To be sure, namely, I also shall become similarly much learned, aspired to become much learned like those theras, abdicated his sovereignty, became a recluse, developed spiritual insight, visualised the silent buddhahood and recited this stanza of joyous utterance.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">114.2. This is the short significance of that stanza;- bahussutam, much learning; there are two kinds of much learning: much learning in dogmatic literature, sufficiency in mastering the meaning in the three piţakas, and much learning in penetrating realisation, by attaining the right paths, their fruition and higher knowledge. Dhammadharo, the bearer of dhamma is versed in the doctrine as handed down in the Canon. Uļāra great (or noble) is being endowed with but noble bodily, verbal and mental actions. Paţibhāņavā possessor of ready wit, comprises befitting as well as immoderate promptitude in dogmatic literature, if his knowledge of the piţakas shines. He is a possessor of promptitude in interrogation, if the interrogation of questioning the meaning as well as knowledge, characteristics, propriety and impropriety, shines. He is a possessor of promptitude in achievement if he has penetratingly realised the sight paths and so on. Bahussutam dhammadharam bhajetha mittam uļāram paţibhāņañantam connotes: one should attend on such a great (or noble) friend as him, who is much learned, hearer of dhamma and possessor of promptitude. Thereafter, aññāya atthñni, having known much welfare, in many an aspect, either from the point of view of such varieties as: one

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">'s own welfare, others' welfare and the welfare of both or from the point of view of exalted welfare pertaining to the present existence as well as to the future existence due to the power of that. Consequently, Vineyya kańkham, having dispelled doubts in such possibilities of doubt as: “Did I, indeed, exist in the past period”, and so on, one becomes a person who had done what ought to be done after the destruction of doubt, eko care khaggavisāņa kappo, one should wander alone like the horn of a rhinoceros.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with bahussuta, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">115. What is the origin of the stanza starting with Khīd̄dam rati? It is said that in Benares, the king named Vibhūsaka brahmadatta, having eaten either rice-gruel (or rice-meal) rather early in the morning, had himself adorned with different kinds of adornments, looked at his whole body in his large mirror, removed whatever adornment he did not desire, and had himself adorned with another adornment. While the king was donning thus one day, his meal-time reached mid-day noon. With his bodily adornment unfinished as it was even, he wrapped his head with a sheet of cloth, ate his meal and approached his sojourn for the day. Again also, he rose up and as he was doing according as before the sun began to set. Similarly he did on the second and third day also. Then, while he was thus devoted to decoration back ailment arose. This idea occurred to him: “Indeed, alas! adorning myself with all my strength, I was not contented in this making of adorning me and I had allowed my greed to arise; besides, this, namely greed is an evil thing (dhamma), which leads one to purgatory (apāya); I must now control my greed”. The king, then abdicated his sovereignty, became a recluse, developed spiritual insight, visualised silent buddhahood, and recited this stanza:-

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">115.1. There, both the words khīd̄dā and rati had but been explained previously. Kāma ***(P.334) is the bliss of basic sensual pleasure. The basic sensual pleasures also, indeed, are said to be bliss by being in the sphere of bliss. Thus, analañkaritvā (not having decorated) not having made as fit (or proper), the sportful joy in this world of space; not taking thus, either as this is satisfaction (tappaka) or as being excellent (sārabhūta). Anapekkhamāna is one who has the nature of not longing, who is not covetous and free from craving by not adorning with it. Vibhūsaţţhānā virato saccavādī is to be explained thus:- (vibhūsā) adornment, there is of two kinds: household adornment and houseless adornment. Such adornment as garment, head-dress, garland, perfume and so on, are known as householder's adornments. Such adornments as begging bowl ornament and so on are known as houseless' adornments. Adornment itself is the region of adornment. Therefore, by avoiding the adornments in three ways, one can become a person who abstains from adornment. Because of not saying that is not true, one is said to be a speaker of truth. Thus, the meaning should be seen accordingly.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with Vibhūsaţţhāna,

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">116. What is the origin of the stanza beginning with puttañca dāram? It is said that in Benares, the king's son was crowned while still young, and ruled over his kingdom. Enjoying the glory of sovereignty as in the story of the silent bodhisatta of the first stanza, thought one day thus: “Ruling over my kingdom, I have done distress to many; what use is there to me with this evil deed just for the sake of meals for a single soul? Now I am going to promote happiness”, abdicated the sovereignty, became a recluse, developed spiritual insight, visualised the silent buddhahood and recited this stanza of joyous utterance.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">dhanāni (wealth) there, comprises such treasure as pearls, ruby, beryl, conch-shell, quartz, coral, silver, gold, and so on. Dhaññāni (paddy grains) is of such seven sorts as rice (sāli), paddy (vihi), barley (yava), wheat (godhuma), millet (kańgu), the bean (varaka), and kudrūsaka grain, as well as the remaining such cereals as pulses and corn. Bandhavāni (kinsmen) is four kinds of kinsmen by way of related kinsman, clan kinsman, friend kinsman, science kinsman. Yathodhikāni (according to limits) is: those who but stood by way of each and individual limit: The rest is but in the manner aforesaid.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with puttadāra, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">117. What is the origin of the stanza, beginning with Sańgo eko? It is said that in Benares, there was a king by the name of Pādalola brahmadatta. That king, having eaten either rice-gruel or rice-meal even early in the morning, would see three kinds of dancing damsels in his three palaces. The three kinds, namely: the dancing damsels that arrived before the king, that arrived simultaneously with the king, and that rose up at its own time. The king, one day, went to the palace of young dancers even early in the morning. Those dancing damsels, saying to themselves; “Let us bemuse the king”, performed such exceedingly delightful dancing, singing and playing music as was similar to the celestial nymphs of Sakka, king of divine beings. The king was not contented saying: “This display of the young damsels is not astonishing”, and went to the palace of middle-aged dancing damsels. Those dancing damsels also did but likewise. The king was not contented even likewise there also, went to the palace of old dancing women. They also did but likewise. The king saw their dance resembling the sport of bones, due to their old age, as they passed round beyond two or three of his royal circles, heard their singing also which to him was not sweet, went but again to the palace of the young dancing girls and again to the palace of middle-age dancing ladies, wandered round in this way also, did not feel satisfied any and everywhere and thought thus: “These dancing ladies being desirous of bemusing me, similar to what the celestial nymphs no to Sakka, king of divine beings, perform their dancing, singing and playing music, with all their energy. But then, I have not been contented anywhere whatsoever but increased my greed. This, namely, greed again is subject to reaching purgatory (apāyagamanīyo dhammo). now, I am going to control my greed”. Having thought thus, the king abdicated his sovereignty, became a recluse, developed spiritual insight, visualised the silent buddhahood and recited this stanza of joyous utterance.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">117.1. Its meaning is:- by the expression: Sańgo eso, one's own enjoyment is pointed out. That, indeed, is (sańga) attachment, where living creatures get attached like an elephant which had got into the mud. Parittamettha sokhyam (here, happiness is meagre) here at the time of enjoyment of the five strands of sensual pleasure, happiness is meagre because of its inferiority (or insignificance), either due to possibility of the arising of reversed perception or due to being included in the action of those belonging to the sphere of sense experiences (kāmāvacera dhamma). It is brief like the bliss of seeing the dance in the changing light flashed by lightning; the statement made is thus: “Temporary (or for the time being)”. Appasādo dukkhamevattha bhiyyo is to be explained here as this: “O monks! This bliss, indeed, that arises due to these five strands of sensual pleasures is pleasant; this is enjoyment or satisfaction of sensual pleasures”; thus, it has been said; that is this: “O monks! What, however, is the disadvantage of sensual pleasures? Here, O monks! a young man of good family earns his livelihood by such a craft as calculation”; thus, it is said to be misery here in such a manner as has begun in this way; in comparison with that, it is meagre to the extent of a drop of water; then, indeed, misery is but much more, like unto water; then, in the four great oceans. Therefore, this statement: “Affording little pleasure, but misery here is even much more”. Galo etc (this is a fish-hook) having shown the enjoyment or satisfaction, this is like a fish-hook by way of drawing away or pulling out, such are (or so are) these five strands of sensual pleasures. Iti ñatvā matimā, a wise man knowing thus, a person, who is wise and possessed of wisdom, having known in this way, eko care khaggavisāņakappo, should wander alone like the horn of a rhinoceros having abandoned all this.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">beginning with sańga, has ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">118. What is the origin of the stanza, beginning with Sandālayitvāna? It is said that in Benares, there was a king Anivatta Brahmadatta by name. He was beset by battle, got defeated, began to do some other work, did not have it finished and did not recede. Therefore, people knew him well in this wise. He went to his royal garden one day. On that occasion there arose a burning fire. That fire went on burning dry as well as green grass, etc., without receding. Having seen it, the king roused up memory-image of it (paţibhāganimitta) “Just as this burning fire, exactly in the same way, eleven kinds of fire would go, without receding, burning away all living beings, bringing about severe suffering; to be sure namely, i also would go, without receding, burning all my depravity (kilesa), by means of the fire of knowledge of the noble (eight-fold) path, similar to this fire for the purpose of the recession of this suffering (dukkha)”. Thereafter, the king went out for a moment and saw fishermen catching fish in the river. One big fish which had entered inside their net tore open the net and fled. The fishermen raised a cry thus: “The fish had gone breaking then net”. The king heard that voice also and roused up memory-image (paţibhāga nimittam), thus “To be sure, namely, I also would tear open the net of craving and heresy by means of the knowledge of the noble path and go without any attachment”. Consequently, the king abdicated his sovereignty, began to develop spiritual insight, visualised the silent buddhahood, and recited this stanza of joyous utterance also.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">118.1. Jāla in the second foot of that stanza is said to be a net made of twine. Ambu is water; because it wanders about there, it is water-wanderer; this is the term for fish. Salilambucārī is fish in the flowing water. or in that flowing water of the river, jālambhetvā (having torn open the net), the fish that had gone; thus, was the statement. In the third foot, ̄dād̄dham is said to be the burnt place. Just as the fire does not recede again to the burnt place and does not come any further there, similarly, with the fire of the knowledge of the noble path; not receding to the place of burnt strands of sensual pleasures, it does not go there any further; thus, the statement is made. The rest is in the manner aforesaid.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with sandāla, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">119. What is the origin of the stanza starting with okkhitta-cakkhu? it is said that in Benares, a king, Cakkhulola Brahmadatta, by name, was ever engaged in seeing dancing damsels similar to the king Pādolala Brahmadatta. This, however, was the difference Being discontented, the king went hither and thither. This king, having seen this or that dancing damsel, became exceedingly pleased, went about swelling up his craving (taņhā), by currently seeing the dancing damsels. It is said that the king roused up his lust (rāga), when he saw another householder's wife, who came to see the dance. Subsequently, the king became remorseful and again said to himself thus: “Alas! I shall become a participant in purgatory swelling up this craving desire (taņhā); now, I am going to control that craving”. The king then became a recluse, developed spiritual insight, condemning his own former practice and exhibiting the quality contrary to that blamable practice.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">119.1. Okkhitta-cakkhu, there, is the eye thrown downwards; having placed the seven neck-bones serially one over the other, looking ahead just one yoke's length for the purpose of looking about what to reject and what to accept; thus, the statement is made. Not knocking the heart-bone with jaw-bone. Indeed, being with the down-cast eyes in this manner, it does not happen to be befitting of a monk. Na ca pādalolo is not becoming as if one's foot (or leg) is being itchy due to the desire to enter the centre of society in such a way as: second to one and third to two; abstinence from wandering on a long journey and wandering without receding. Guttindriya is out of six controlling faculties (indriya) since the controlling faculty of mind is separately said here, it is well-guarded controlling faculty in the light of what else remains to be said. Rakkhitamānasāno is thus:- mānasa and mānasāno are one and the same; they stand for intentional mind; one to whom it is well-looked-after is known as rakkhitamānasāno, he whose active mind is well looked after. In as much he is not plundered by all kinds of depravity (kilesa), he is thus said to be rakkhita citta (a man whose mind is well looked after). Anavassuta (free from leakage of lust) is abstinence form depravity (kilesa), in these or those objects of sense (ārammaņa), by means of this practice. Aparīdayhamāno, not being burnt thoroughly, is not being thoroughly burnt by the fires of depravity (kilesa). In other words, no leakage of lust externally and not thoroughly burnt internally. The rest is as aforesaid.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with okkhittacakkhu,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">has ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">120. What is the origin of the stanza, starting with ohārayitvā? It is said that in Benares there was another king also, Cātumāsika Brahmadatta, by name. That king used to go to sport himself in his royal garden every four months. Entering his garden, one day, in the middle month of the hot season, the king saw at the garden gate a Coral tree (pāricchattaka koviļāra), with its full foliage of leaves and flower-blooming boughs and branches, took a flower and proceeded into his garden. thereafter, saying to himself: “The first flower had been taken by the king” a certain minister also plucking. Those who were not satisfied with flowers, took the leaves also. That tree became shorn of flowers and leaves, with its bare body of trunk. Leaving his royal garden in the evening, the king saw that leafless bare tree and thought thus: “What had been done to this tree? At the time of my coming in, this tree was adorned with flowers resembling coral gems, amidst jade-gem coloured leafy branches; at present, now, it has become flowerless”. Not far from that very stumpy tree, the king saw a non-flowering tree completely covered over with leaves. Having seen so, this thought occurred to the king: “This tree became the victim of many people's greed due to its flower-bearing branches. On that account it reaches ruin in a short moment. this other tree, however, on account of not causing greed, has stood even as it was. This sovereignty also is desirable similar to the flowering tree. On the other hand, monkhood does not provoke greed like unto a flowerless tree. therefore, as long as this (blooming tree) also is not plundered like this flowerless tree, so long, this coral tree should be such that has gained its foliage; similarly, I should become a recluse having been covered with yellow garment”. The king, then, abdicated his sovereignty, became a recluse, developed spiritual insight, visualised silent buddhahood, and recited this stanza of joyous utterance.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">120.1. the meaning of this foot of the stanza, there, namely: Kāsāyavaţţho abhinikkhamitvā connotes having gone out of the house, and become dressed in yellow garments; thus, the meaning should be understood in this way. the rest is as aforesaid even; it is possible to understand; it need not be told in extenso.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">the Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with pāricchattaka,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">has ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">121. What is the origin of the stanza, starting with rasesu? It is said that a certain king of Benares, surrounded by young ministers bemused himself at the stone-slab lotus lake in his royal garden. His royal cook took essence of all kinds of flesh, cooked an interim meal resembling celestial food, exceedingly well-finished, and served the same to the king. getting covetous over that meal, the king ate it himself without giving anything to anybody. While sporting himself in the water of the lade, he went out at an extremely odd time and ate swiftly and quickly. In doing so, the king did not recollect any one of those who had eaten together with him before. then, afterwards, the king provoked reflection thus: “Alas! By me, an evil deed has been done, in that I ate but alone, without remembering all people, being overwhelmed by the craving of tasteful eatable; now I am going to control that taste-craving Irasataņhā)”. the king, then, abdicated his sovereignty, became a monk, developed spiritual insight, visualised silent buddhahood and recited this stanza of joyous utterance, reproaching his own previous practice and illuminating the quality of its reverse.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">121.1. Rasesu, there, in the tastes, connotes in the savouries, of such varieties as: sour, sweet, bitter, pungent, salt, alkaline, astringent and so on. Gedham akaram connotes not doing covetousness, (or) not evoking one's eagerness; not provoking craving (taņhā); thus, is the statement. Alolo (not eagerly greedy) connotes being undisturbed in different tastes in this manner: “I shall taste this; I shall taste that”. Anaññaposī (one who does not nourish others) to be rid of such people as should be nourished, co-residents and so on; contented with just supporting his own body; thus, is the statement. In other words, just as formerly, in the royal garden, the king was one who nourished others in his practice of making himself covetously eager for tasteful eatables; without being thus, the king became greedy and made covetousness in tasteful eatables; having forsaken that craving (taņhā), and by not upbringing another existence based on craving, in future, he becomes a non-nourisher of others; thus, is the statement. Then, in other words, all kinds of depravity (kilesa), are said to be aññe, others, due to ???breakage of advantage; by not nourishing those kilesas, he is a non-nourisher of others; thus, is the meaning here. Sapadānacārī (wandering from house to house serially) connotes wandering without deviation, wandering successively; without discarding the serial order of houses, entering rich family as well as poor family without any gap for collecting alms-food; thus, is the meaning. Kule Kule appaţibaddhacitto (without the mind being bound to any family) connotes in such families as the princely and so on, without the mind being hung clingingly to this or that family under the influence of depravity (kilesa); being ever new similar to the moon; thus, is the meaning. the rest is in the manner, aforesaid.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with rasagedha, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">122. What is the origin of the stanza, starting with: pahāya pancavaraņāni? it is said that in Benares, there was a certain king who had gained the first successful stage of meditation, (jhāna). In order to duly preserve his jhāna, that king abdicated his sovereignty, became a monk, developed spiritual insight, attained silent buddhahood, and recited this stanza of joyous utterance illuminating his own practice towards achievement.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">122.1. pañcavaranāni, there, is but five kinds of hindrances. They are stated significantly in the Uraga Sutta. Since they, however, hinder the mind just as clouds and so on hide the moon and sun they are, therefore, said to be mental hindrances; pahāya, having forsaken and abandoned them either by access jhāna, (upacāra), or full fixation of thought, (appanā); thus, is the meaning. Upakkilese means bad deeds which approach the mind to make it suffer various ailments; vatthopamādisu, the said covetousness and so on, otherwise. Byapanujja is having uprooted; having forsaken by means of the right path of clear spiritual insight; thus, is the meaning. Sabbe is without any remainder. Anissito is because of having forsaken the dependence on heresy by means of the first stage of the right path to nibbāna, being thus endowed with mental tranquillity (samatha), and spiritual insight (vipassanā). Having cut off by the remaining stages of the right path to nibbāna those elementary sinehadosam, faults of affection; the lustful craving; thus, is the statement. The self-same affection, indeed, is spoken of as the fault of affection as the opposite of virtuous quality. The rest is in the manner as aforesaid.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with āvaraņa, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">123. What is the origin of the stanza, starting with: vipiţţhikatvāna? It is said that in Benares, a certain king was one who had gained the fourth jhāna. In order to safeguard his jhāna, that king abdicated his sovereignty, became a monk, developed spiritual insight, visualised to silent buddhahood and recited this stanza of joyous utterance in order to illuminate his own proper practice towards his achievement.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">123.1. Vipiţţhikatvāna, there, is having made it towards the back, having discarded, having forsaken; thus, is the meaning. Sukham dukkham is physical comfort an discomfort. Somanassadomanassam is mental comfort and discomfort. Upekkham, equanimity, is the equanimity of the fourth jhāna. Samatha (cessatin) is the very mental concentration of the fourth jhāna. Visuddham is exceedingly pure because of being free from nine opposites of dhamma, reckoned as the five hindrances, thought, investigation, zest and bliss; shorn of depravity (upakkilesa), like unto cleansed gold; thus, is the meaning.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">123.2. This, however, is the interpretation:- First of all, having made to be at one's back, bliss and misery; the very approach of the first jhāna itself is misery (dukkha); the very approach of the third jhāna itself is bliss (sukha); thus, is the significance. Again, carrying the said letter ca from the former over to the latter, “semanassam demanassañ ca vipiţţhi katvāna pubbe va, first and foremost having sent to the back mental pleasure and mental displeasure”; thus, is the help. On account of that, mental pleasure at the approach of the fourth jhāna and mental displeasure at the approach of the second jhāna; thus, it illuminates. Indeed, these are circumstances or matters to be forsaken from the point of view of their manner (pariyāya) From the unchangeable point of view, however, the first jhāna of misery (dukkha), the second jhāna of mental displeasure, the third jhāna of bliss, the fourth jhāna of mental pleasure are matters to be forsaken. Accordingly Buddha said: “He dwells absorbed in the first jhāna; here, the faculty of suffering (dukkhindriya) ceases without any remainder”; beginning thus, the entire entity is stated in Aţţhasālinī (Expositor) the commentary on Dhammasańgaha, the first of the seven books of the Abhidhamma. Yathā pubbe va (even as before) is: in the three, namely, the first jhāna and so on, having sent misery (dukkha), mental displeasure and bliss to the back, so also here, having sent mental pleasure in the fourth jhāna to the back, by means of this proper practice, equanimity, serenity (samatha), and purity had been obtained and he wandered alone, the rest is in the very manner aforesaid.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with vipiţţhi, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">124. What is the origin of the stanza, starting with: āraddhavīriyo? It is said that a certain border king was great in knowledge but small in sovereignty with a body of army only a thousand strong. One day, that king thought: “Although i am a small sovereign, nevertheless, because of my possession of knowledge, I am able to capture the entire island of jambu”, sent a messenger to the surrounding king thus: “Within seven days, give me either your kingdom or battle”. Thereafter, that king made his own ministers assemble and said thus: “Without even consulting you, a hasty act had been done by me; such a message had been sent to such a king; what should be done, now?” Those ministers enquired thus: “O great king! Is it possible to ask that messenger to turn back?” The king replied: “It is not possible; he must have gone”. The ministers suggested thus “If it is thus and we were to be destroyed with you, indeed, in that case it is miserable to die by the weapon of enemy; now, let us die striking each other; let us strike ourselves and die. let us strangle ourselves; let us eat poison”. In this way, each and every one among the ministers courted death only. Thereupon, the king said thus: “What use is there to me with these? O ministers! Are there my soldiers?” Then the thousand soldiers stood up saying: “O great king! I am the soldier; I am the soldier”.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">124.1. The king, saying to himself: “I shall test these soldiers”, set up a huge funeral pile and said; “O my friends! This has been done by me in haste. My ministers blame it; i shall therefore enter the funeral pyre; who is going to enter along with me? With whom is my life to be sacrificed?” On being told thus, five hundred soldiers stood up and said: “O great king! We shall enter the fire”. Thereupon, the king said to the other five hundred thus: “My dears! This is not a manly act; this is womanly conduct; moreover, a messenger had been sent to the rival king by our great king. Those of us will fight with that king and kill him”. Thereupon, the king, saying: “For my sake, you have risked your lives” armed himself by making a battle array of four-divisions, marched on, surrounded by that army of one thousand and sat himself down at the boundary of his kingdom.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">124.2. That rival king also, having heard that matter, got offended saying to himself: “Alas! that small sovereign does not proceed from my slave even”, took all his army and went out to give battle. The small sovereign saw his rival king marching against him and said to his body of strong army thus: “My sons! You are not many in number; all of you should combine solidly, take hold of your swords and shields and march simply straight in front of this king swiftly”. They did accordingly. Then, that army of his split in two and provided the chance. They captured that king alive and handed him over to their own king who had arrived and said that he himself would kill his rival. The rival king requested the small sovereign to spare his life. The small sovereign spared the life of his rival king, let the latter take oath of allegiance to him, brought the rival king under his influence, marched on, together with that king to another king, stood at the boundary of the latter's kingdom and sent this message: “Give me either your kingdom or battle”. That king surrendered his kingdom saying: “I am not capable of fighting a single battle even”. By this means the small sovereign captured all the kings and succeeded in seizing in the end the king of Benares also.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">124.3. Surrounded by one hundred and one kings, and administering the royal affairs as the sovereign of the entire island of jambu, the former small sovereign thought thus: “Formerly, I was a small sovereign, who has now become the king ruling over the entire region of Jambudīpa, due to my own glory of wisdom? That wisdom of mine, however, is, indeed, associated with material exertion; it is not in any way conducive towards aversion, and freedom from lust (virāga); what if I were to seek the transcendental truth (lokuttara dhamma), with this wisdom.” Subsequently, he handed over his sovereignty to the king of Benares, placed in the latter's charge his own wife, children and district even, abandoned any and every thing, became a monk, began to develop spiritual insight, visualised the silent buddhahood, and uttered this stanza of joyous utterance, illuminating his own attainment of exertion.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">124.4. āraddhavīriyo, there, connotes: one, whose exertion has begun to function. By this, he pointed out the state of his own great exertion. Nibbāna is said to be absolutely advantageous benefit (paramattha); paramatthapattiyā, for the attainment of that paramattha (nibbāna); The attainment of best benefit, absolute advantage, is paramatthapatti (attainment of nibbāna). By this, he showed the attainable fruition by means of the effort of exertion. Alīnacitto (sincere minded) connotes: by means of this, he showed the sincerity of his mind and mental characteristics supported by exertion. Akusitavutti (the habit of being never lazy) by this, he showed his bodily offencelessness in such postures as standing, walking and so on. Daļhanikkamo (firm exertion or endurance); by this, he showed his strenuous exertion which occurred in this way: “Desirably skin and veins”; strenuously exerting this or that amongst or in the successive or gradual training or discipline, “He visualised the exalted noble truth bodily also”; thus, it is said. In other words, by this, he showed his exertion associated with the right path to nibbāna. That also, was firm, as well, because of complete fulfilment of meditative development, (bhāvanā), and endurance also, because of the going out of the opposites (or reverses), in all aspects; therefore, him to whom there is firm endurance as well as the possessing person can be said to be a “daļhanikkama (firm endurance)”. Thāmabalūpapanno is one who has attained or become possessed of physical strength and intellectual power at the moment of magga. In other words, he became possessor of vigourous strength; he who has attained the strength of steadfast knowledge; thus, is the statement. By this, he proved his association with strenuous effort, illuminating his exertion's association with his knowledge of spiritual insight. The three feet of the stanza should also be interpreted by way of previous, middle and highest exertion. The rest is in the manner aforesaid.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with āraddhavīriya,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">has ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">125. What is the origin of the stanza, starting with paţisallāna? The origin of this stanza is like that of the stanza beginning with avaraņa. There is no difference. The commentary on its meaning, however, is: Paţisallāna (seclusion or solitude) connotes seclusion after receding from these and those aggregates of living creatures (sattasańkhāra); to be alone and physically secluded, having resorted to one side; thus, is the meaning. Jhānam (mental seclusion) is said to be Jhāna because of having burnt the enemy as well as because of meditation on characteristics of sense-objects. There, the eight meditative attainments (samāpatti), are also said to be ‘jhāna’ because of burning away such adversaries as hindrances and so on, as well as reflection and meditation on such objects of contemplation as kasiņa aid and so on of kammaţţhāna. here, however, the reflection on the sense-object of contemplation is meant. Ariñcamāno (not giving up) is not forsaking, not letting loose this seclusion or jhāna in this way. Dhammesu connotes in such dhammas as five aggregates (khandha) and so on, which reach spiritual insight; niccam (permanence) is perpetually, always, constantly. Anudhammacārī is practising the dhamma of spiritual insight accompanied by or affected with the occurrence in connection with those deeds (dhamma). In other words, dhammas (in the deeds) here is:- dhamma refers to nine transcendental dhamma; the dhamma which is in its direct order of those dhammas is thus anathema (according to the law), this term is of spiritual insight (vipassanā). Although it should be said as: “dhammānam niccam anudhammacārī, the practitioner of adherence to the truth of the truths (dhamma), always”, it might have been said as “dhammas (in the truths)”, for ease in composing the stanza, because of experience in inflections. Ādīnavam sammasitābhavesu (the disadvantage in existences have been reflected upon) is properly observing such faults as characteristic of impermanence and so on tin the three existences by means of that spiritual insight (vipassanā), reckoned as practising according to the dhamma; in this way, achievement has been made by means of this proper practice, reckoned as the spiritual insight (vipassanā), which has attained the crest of physical and mental seclusion; thus, it should be stated; eko care, one should wander alone, is thus; in this way, the interpretation should be understood.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with paţisallāna, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">126. What is the origin of the stanza, starting with taņhakkhaya? It is said that a certain king of Benares circumambulated the city with his great royal pomp and power. People whose hearts were bent upon the splendour of the king's body, although they were going ahead in front of him, turned back and looked at him even; although they were going behind him and although they were going on both sides of him, they did similarly. Indeed, naturally ever, people are never satiated with seeing Buddha as well as with seeing the full moon, the mighty ocean and the king. On that occasion, a certain house-holder's wife also happened to have gone up the palatial height of her mansion, opened her window, and stood looking on. The king saw her, became attracted by her and gave orders to a minister thus: “O minister! You should ascertain now whether this lady is with or without her husband.” The minister found out that she was married and informed the king thus: “Your majesty! The lady is with her husband”. Then the king thought to himself: “These twenty thousand dancing damsels, resembling celestial nymphs bemused but me singly; in spite of that, not contented, now, with this quantity, there arose in me craving for another man's lady; that craving which has arisen is going to drag me down even into purgatory (apāya),” saw thus the disadvantage of craving desire, said to himself: “I am, now, going to control the craving”, abdicated his sovereignty, became a monk, gained spiritual insight, visualised silent buddhahood, and recited this stanza of joyous utterance.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">126.1.Taņhakkhaya (extinction of craving) there, is nibbāna; or the non-occurrence of the craving desire (taņhā), over the noticing of its disadvantage. Appamatto (diligent, not negligent) is one who is persevering and one who does good deeds duly. Anelamūgo (having a clear throat, not dumb) connotes mouth not saying la la or not dumb; in other words, not dumb but articulate; wise, clever; thus, is the statement made. One who has learning which promotes welfare and happiness; thus, is sutavā (one who has learning) endowed with knowledge of canonical texts; thus, is the statement. Satimā, (possessor of, or possessing mindfulness) is remembrance of such events as deeds done long ago and so on. sańkhatadhammo (the nature of being well-done) is one who had well-understood the dhamma, for the investigation of the dhamma. Niyato (is fixed or assured) had attained the state of being assured by means of the noble path to nibbāna. Padhānavā (possessing strenuous effort, padhāna), endowed with exertion which is the right effort. this reading or text or context should be interpreted in serial succession. In this self-same way, being endowed with such qualities as those diligence and so on, one becomes a possessor of strenuous effort (padhāna), by means of the strenuous effort (padhāna), properly promoted by motivated practice; it is constant because of well-arrived-at motivated practice by means of that strenuous exertion; subsequently, one becomes a person who had mastered well the truth of self-created things (sańkhatadhamma). Arahats are again, indeed, said to be the ones who have well-mastered the truth of self-created things (‘sańkhatadhamma’), because of their being reckoned as such; this is as had been said by Buddha: “Here are many of those who are arahats or (sańkhatadhammas) as well as those who are stream-winners, (sekkha)”. The rest is in the manner, aforesaid.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with taņhakkhaya, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">127. what is the origin of the stanza starting with Sīhova? It is said that there was a far-away royal garden of the king of Benares. The king rose up as early as possible, went to his royal garden, descended from his conveyance, on his way there, went near the place of water saying to himself: “I shall wash my face”. it happened that at that very place, a lioness gave birth to a lion-calf and had gone out for food; the royal retainers saw it and informed the king thus: “Your majesty! Here is a lion-calf”. the king said to himself: “They say that the lion is not afraid of anyone”, and ordered to beat such things as drums and so on, in order to ascertain it. Although it heard that sound the lion-calf slept on where he already was. Then the drums were made to be beaten up to the third time; that little lion, on the third occasion, lifted up its head, looked at all the crowd of people, and slept in that self-same manner. Then the king said thus:- “Let us go to it until such time it's mother comes back”, went to it and thought thus: “In spite of the fact that it had just been born, the little lion does not tremble and does not fear; to be sure, namely, I, also, having discarded the tormenting craving (taņhā), and heresy (diţţhi), would not get worried nor afraid”. Taking that object of contemplation, the king went on and saw again fishermen, who had caught fishes, fastened the spread nets at tree-branches, and the very unattached wind going through that spread net, and again took (for his object of contemplation), characteristic sign in it thus: “To be sure, namely, I also, having split open the net of craving (taņhā), heresy (diţţhi) and delusion (moha), go unattached similarly.”

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">127.1. Later, the king went to his royal garden, sat himself down on the bank of the stone-slab-lotus lake, saw the wind-struck lotus flowers bending and touching the water, and the same lotus flowers again standing at their original positions unsmeared by water after the wind-blowing was over, he took up in it a characteristic sign thus: “To be sure, namely, just as these lotuses, which sprung up in the water stand without being besmeared with water, similarly, I also, born in the world should stand not being besmeared with the world.” The king bethought himself again and again thus: “Just as the little lion, the wind and lotuses, similarly, I should be fearless unattached and un-besmeared”, abdicated his sovereignty, became a monk, developed spiritual insight, visualised silent buddhahood, and recited this stanza of joyous utterance.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">127.2. Sīha (lion) there, connotes four kinds of lion:- grass (tiņa) lion; yellow (paņ̄du) lion; black (kāla) lion, and hairy (kesara) lion. Of them, the hairy lion or lion with mane, is said to be chief; here, that mane-lion is meant. Vāto (wind) is of many a kind by way of the east direction and so on. Paduma (lotus) in such colours as red, white and so on.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">Amongst them any kind of wind and any sort of lotus is but fitting. There, wherefore, namely, is fear, it is due to self-affection. Self-affection again, namely, is the stain of craving. That also is due to greed whether connected with or without heresy or speculation. That greed also is but craving desire (taņhā). there, in the case good people, however, it happens in the absence of ascertainment and so on, due to delusion; delusion again is ignorance (avijjā). There the rejection of craving (taņhā) is by cessation or meditative attainment (samatha); the rejection of ignorance (avijjā), is by spiritual insight (vipassanā). Therefore, having forsaken self-affection by means of jhāna (samatha), saddesu (amongst sounds) amidst impermanence misery and so on, Sīhe va asantasanto (fearless like the little lion) forsaking delusion by means of spiritual insight; vāto va jālamhi (like the wind in the net) in aggregates (khandha), abodes of sense (āyatana), and so on, asajjamāno (being unattached or unstuck) having abandoned greed as well as heresy associated with greed by means of the selfsame cessation (samatha); padumam va toyena (like the lotus flower with water) unbesmeared by the greed of wealth of all existences. Here again, precept (sīla) is the proximate cause of jhīma (samatha); cessation (samatha) is the proximate cause of concentration (samādhi), concentration is the proximate cause of spiritual insight (vipassanā); thus, when in this way two deeds (dhamma) are accomplished; three aggregates (khandha) are simply accomplished. there, on account of the mass of or aggregate of precept (sīla), he becomes bold or courageous. like the little lion, amidst sounds, he is not afraid of being desirous of getting angry with the malicious bases. Like the wind in the net, having the nature of penetration, by means of the aggregate or mass of wisdom he is not afraid of being desirous of getting angry with the malicious bases. like the wind in the net, having the nature of penetration, by means of the aggregate or mass of wisdom he is unattached to such a diversity of objects (dhamma), as aggregates (khandha) and so on. Like the lotus with water, he, being devoid of lust (rāga), by means of the aggregate (or mass) of concentration (samādhi), he is not smeared (or stained) by lust (rāga). Similarly, it should be understood as fearless, unattached and unsmeared in the light of discarding (or forsaking) the three roots of evil deeds as well as craving and ignorance (taņhāvijjā), as and when they occur, by means of cessation (samatha) and spiritual insight (vipassanā), as well as by means of the mass (or aggregates) of precepts (sīla), concentration (samādhi) and knowledge or wisdom (paññā). the rest is in the manner aforesaid.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with sīla, has ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">128. what is the origin of the stanza, starting with sīho yathā? it is said that a certain king of benares, went with his mighty army, taking the forest road, avoiding the road of major and minor villages, in order to quell the border rebellion. On that occasion, however, at the foot of a certain hill, a lion lay itself down, basking itself in the warmth of the rising sun. On seeing it, the royal retainers informed the king. The king, saying to himself: “They say a lion is fearless”, ordered to have the sound of drums, big and small, made; the lion kept itself lying as he had done in the beginning. For the second time, the drums were ordered to be beaten, but the lion slept on as before. For the third time the sound of drums was ordered to be made. Thereupon, the lion stood up, established itself firmly on its four legs and roared the lion's roar saying to itself: “There must be my enemy against me”. Having heard that lion-roar, army elephant riders and so on dismounted from their elephants and so on and entered the grass and bamboo bushes and jungles; The herds of elephants and horses fled in different directions. the royal elephant also took the king away and fled pounding down jungles and bushes. the king, not being able to keep his elephant under his control, kept himself hanging at a branch of a tree, dropped himself down to the ground, and as he walked along a single foot-path, arrived at the residence of silent buddha. there, the king asked the silent buddhas thus: “Venerable Sirs! Perhaps you had heard sounds?” Their reply was in the affirmative. The king enquired as to what sounds they were. The reply was: “First, the sound of drums, conch-shells and so on; later, the roar of the lion”. The king asked: “Venerable Sirs! Were you not afraid?” their answer was: “O great king! We are not afraid of the sound of anyone”. The king enquired thus: “Venerable Sirs! Are you, however, able to make like this for me also?” They replied thus: “O great king! it is possible, if you would become a monk”. The king promised to become a monk. subsequently, the silent buddhas made the king monk and disciplined him in the least to be expected of good conduct (abhisamācarika), That king also, in the self-same manner as told before, developed spiritual insight, visualised the silent buddhahood and recited this stanza of joyous utterance.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">128.1. Sīha (lion) there, is because of endurance, killing and swift speed, it is (lion) sīha. Here, only the hairy mane-lion is meant. The lion is dāţhabalī, since it has the vigourous strength of eyeteeth. The expression: pasayha abhibhuyya (overcome with force and vanquished) should both be interpreted together with the grammatical word cārī, one who practises, as pasayhacārī abhibhuyya cārī, one who overcomes with force and one who used to vanquish. In that context, one is used to overcome by force, pasayhacārī, because of his behaviour of having controlled, after having overcome with force. One is used to vanquish, abhibhuyyacārī, because of his behaviour of having made mastery over, after frightening and vanquishing. That this is one who is practised in overcoming with force, pasayhacārī due to physical strength; one is practised in vanquishing, abhibhuyyacārī, because of his power. There, if anybody should ask thus: “What is a practitioner of overcoming and vanquishing?” That question should be answered thus: “One who is used to overcome and vanquish the deer (or beasts of prey)”, after making, thereafter, the genitive-case word migānam, ellipsis (or accusative case). Pantāni (remote) is very far (dūrāni). Senāsanāni (monasteries) is dwelling places. The rest is in the self-same manner, aforesaid and is possible to know, and so need not be told in extenso.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with dāţhābalī, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">129. What is the origin of the stanza, starting with mettam upekkham? It is said that a certain king was one who had gained jhāna of loving-kindness and so on. That king, saying to himself: “Sovereignty is detrimental to jhānic bliss”, became a monk, developed spiritual insight, visualised the silent buddhahood, and recited this stanza of joyous utterance.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">129.1. Mettā (loving-kindness) there, is the condition of having desired towards welfare and happiness in such a manner as saying thus:- “May all living beings become happy!”, and so on. karuņā (sympathy) is the condition of having desire to lead away the disadvantageous misery in such a manner as saying: “Alas! Indeed! May they all be released from this misery (dukkha)”, and so on. Muditā (joy) is the condition of having desire for the absence of disassociation with welfare and happiness in such a manner as saying: “O you all living-beings! You are, indeed, full of joy. You are glad very well and properly!” and so on. Upekkhā (equanimity) the condition of being immensely indifferent to bliss and misery (dukkha), saying thus: “They will make themselves manifest by means of their individual action”. However, for the sake of ease in composing the stanza, having spoken of loving-kindness (mettā), with reference to the proceeding, equanimity is mentioned and joy (muditā), again later. Vimutti (emancipation) is that these four kinds also constitute emancipations (vimuttiye), because of the condition of escape from one's own adverse actions (peccanikadhamma). Therefore, it had been said; “Release of loving-kindness, equanimity and sympathy; indulging in joy (muditā), also, at a time.”

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">129.2. Āsevamāno, there, connotes: the three by way of triplet or quadruplet jhāna; and developing equanimity by the influence of the fourth jhāna. kāle (at a time) is having indulged in (or practised) loving-kindness, and having arisen from the jhāna without zest (pīti) and indulging in (or practising) equanimity even, is said to be “indulging in (or practising) either at a time (kāle āsevamānā)”, to practise, or any convenient time. Sabbena lokena avirujjhamāno (unobstructed by the whole world) is unobstructed by the entire world of living creatures in the ten directions. Indeed, because of the state of development of loving-kindness and so on, living creatures are not reluctant; obstruction and enmity towards living creatures cease. Therefore, it has been stated “Unobstructed by the whole world (sabbena lokena avirujjhamāho)” this is the abridgement here. In extenso, however, it has been said in the discourse on loving-kindness (mettā), and so on, in Aţţhasālinī (the expositor) the commentary on Dhammasańgaha, the first of the seven texts of Abhidhamma. The rest is but similar to what has been said.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with appamnññā, has

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">ended.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">130. what is the origin of the stanza, starting with rāgañca dosañ ca? It is said that there lived a silent buddha, Mātańga by name, the last of all silent buddhas in the neighbourhood of Rājagaha. At that time, when our bodhisatta arose, the celestial beings, who came to offer in honour to the bodhisatta, saw him and said: “O Comrades! Comrades! Buddha has arisen in the world.” That silent buddha heard about it as he rose from cessation (nirodha) trance, noticed the termination of his own span of life, went through the sky to that place of complete entrance to nibbāna of the silent buddhas, which was a hill known as big cliff in the Himavanta mountains, threw down the precipice the heap of bones of the previous deceased silent buddha, sat himself down on the stone surface, and recited this stanza of joyous utterance.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">130.1. There, in that stanza, lust, hatred and delusion (rāga, dosa, moha) have but been spoken of in the Uraga Sutta (the serpent sermon). Samyojanāni (fetters) connotes seven fetters of attachment; these also, having been thoroughly cut off by this and that right path (magga). Asantasam jīvitasańkhayamhi, fearless at the complete extinction of life; (jīvitasańkhaya) is said to be the breading to pieces of the dying mind (cuticitta). In that extinction of life again, he is fearless because of having forsaken the longing desire for life in the thorough extinction of life. To this extent, having shown his own element of nibbāna together with the residue of root of existence (upādi), he passed away completely into entire nibbāna without any residue of root of existence (upādi), at the end of reciting the stanza.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">The Commentary on the stanza,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">starting with jīvitasańkhaya,

<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">has ended.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">131. What is the origin of the stanza, starting with bhajanti? It is said that in benares, a certain king ruled over his prosperous conquered kingdom even in the manner said in the beginning stanza. To him, violent ailment arose. Painful sensations occurred. Twenty thousand ladies surrounded him and made shampooing of his hands and legs. His ministers thought thus: “This king, now, would not survive; now, let us seek our own refuge”, went to another king's presence and offered their services to get employment. they simply served there, but did not get anything. The king sprang up from his ailment having survived it, and asked thus: “Where are they of such and such a name?” Thereafter, the king heard about that occurrence, shook his head and kept silent. those ministers, also, heard that their king had recovered from illness; not getting anything there, being oppressed by paramount poverty, (paramena pārijuññena), came back but again, paid homage to their king and stood on one side. On being asked by that king: “My dear sons! Where have you all gone?”, they replied: “Having seen your majesty's weakness, we had gone to a district of such a name due to danger of livelihood”. The king shook his head and bethought himself: “What if I were to show them that very ailment; how then? Would they do this again or not?” The king made a pretence of being sick demonstrating a painful sensation as if he was afflicted with the relapse of his former ailment. The ladies surrounded the king and did everything simply similar to what they did previously. Those ministers also as before made their departures taking away with them many more men. In this way up to the third time the king made everything resembling the previous doing. Those ministers also made their departures in that self-same manner. thereafter, having seen his ministers come for the fourth time also, the king became disgusted saying: “Alas! these ministers did a bad deed, in that they forsook me ailing and made their departures without any regard for me”, abdicated his sovereignty, became a monk, developed spiritual insight, visualised silent buddhahood and recited this stanza of joyous utterance.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">131.1. Phajanti (serve, attend on) is they attend on the king adhering themselves to his body. Sevanti (serve) they go round about for the purpose of requesting in return what is to be done with such submissive gestures as acts of clasped hands in adoration and so on. Kāraņatthā (due to circumstances) is to those there is need (or reason). There is no other reason than attending upon and serving: need simply in their reason; they serve on account of their need (or desire); thus, is the statement. Nikkāraņā dullabhā ajja mittā, now it is difficult to get friends of no need (or without reason), saying thus: “Beyond this shall we obtain anything?”, without cause (or reason) on account of one's own gain in this way; exclusively (or entirely)

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">“A friend, who is helpful, a friend in

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">prosperity and adversity, a friend who

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">speaks of mutual benefit and a sympathiser

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">friend”.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">by saying thus, it is difficult now to obtain friends endowed with noble friendship. Attaţţhapaññā (self-standing wisdom) knowledge or wisdom of these people which stood in themselves. He looks at his own need only, not another; thus, is the meaning. The reading is ‘attatthapaññā’ also; he looks at his own need (or desire) simply, not the need of others; thus, is the meaning of that. “Diţţhatthapaññā, knowledge of the seen need”, this also, they say, an old reading. their knowledge is in the need (or desire) now, that is simply seen; but not of the future; thus, is the meaning of that. he sees or looks at the need or well-being of the present existence only but not the well-being of future existence, thus, is the statement. Asuci (impurity) is one being endowed with impure, ignoble, bodily, verbal and mental deeds.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">131.2. khaggavisāņakappo (like the horn of a rhinoceros) is thus:- similar to cutting down trees and so on with a sword, it roams about reducing to pieces and powder, hills and so on, with its own horn; thus, is khaggavisāņa (rhinoceros' horn). Authority resembling poison is thus (visāņa) horn. Like a sword; is thus (khagga), sword like horn. Of a beast whose sword-horn or a beast who has sword-like horn, that beast is khaggavisāņa (rhinoceros); similar to that horn of the rhinoceros is khaggavisāņakappa (like a rhinoceros' horn). Silent buddha resembles a rhinoceros' horn, eko (alone), without a second, companionless, should wander about, live, turn out, get on and keep going; thus, is the meaning.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">132. Visuddhasīlā (pure precept) is: distinctively pure virtue; pure precept of the four all-round purity. Suvisuddhapaññā (well-purified knowledge) is properly purified wisdom; such knowledge as all-round pure right path, fruition, analytical knowledge and so on, because of the fact that lust etc. had been avoided. Samāhita (well established, sam, well, brought properly) mind placed in one's presence. Jāgariyānuyuttā (devoted to vigilance), wakefulness is vigilance; passing beyond sleep; thus, is the meaning; the condition of being awake is vigilance; to be accordingly yoked to vigilance is to be devoted to wakefulness. Vipassaka (one who sees clearly) precept (or habit) of seeing distinctively as: “Impermanence, misery (dukkha) egoless (anatta)”; they live promoting spiritual insight (vipassanā); thus, is the meaning. Dhammavisesadassī, (one who sees the distinctive dhamma or good deeds) the precept or habit of seeing distinctively the ten meritorious deeds, the four noble truths or the nine transcendental dhamma. Maggańga bojjhańga gate (gone to the eight-fold noble path and the elements of wisdom), gone with (or by means of) such noble-paths as right view and so on as well as such elements of wisdom or knowledge as mindfulness and so on, properly yoked or well connected with the noble dhamma. vijaññā (understood) is knowing with distinction, knowing or understanding; thus, is the meaning.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">133. Suññatāpaņihitañcanimittam (void, undespatched and signless), soul-empty emancipation under the influence of clear insight into egolessness (anatta), undespatched emancipation under the influence of clear insight into misery (dukkha), signless emancipation under the influence of clear insight into impermanence. Āsevavitvā (having practised) having caused to increase. Ye dhīrā (who are wise people), people who had done the accumulation or preparation; jinasāsanamhi sāvakattam (discipleship in the conqueror's dispensation) the condition of being a disciple, na vajanti (do not go), do not attain; those wise men who had made their preparation, bhavanti (became) sayambhū paccekajinā (self sprung-up silent Conquerors) silent buddhas who became thus but themselves.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">134. What had happened? Mahantadhammā (great truths) fulfilled great preparations, bahudhammakāyā (many bodies of truth) many a natural body of dhamma. Again also, what had happened? Cittissarā (reigning ever mind) endowed with jhāna of mental course; thus, is the meaning. Sabbadukkhoghatiņņā (crossed ever the flood of entire misery (dukkha), crossed over and gone beyond the whole flood of rounds of rebirths, udaggacittā (be of elated mind) be of tranquil mind, being mentally pleasant because of the absence of such depravity as anger pride, and so on. Paramaţţhadassī (seer of absolute meaning) having the precept or habit of seeing the absolute meaning, best significance by way of the five aggregates (khandha), twelve abodes of senses (āyatana), the thirty-two characteristics (ākāra), truths (sacca), dependent origination (paţiccasamuppāda) and so on. Sīhopanā (lion example) because it stood unshaken and fearless, similar to a lion; thus, is the meaning. Khaggavisāņakappa (like the horn of rhinoceros) resembling poisoned sword-beast's horn due to absence of organisation and society; thus, is the meaning.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">135. Santindriya (calm controlling faculty) tranquil by nature controlling faculty because of non-occurrence of individual sense-object of such controlling faculties as eye and so on. Santamanā (calm-minded is tranquil-minded, tranquil-by-nature-mental-intention because of being without depravity (kilesa); thus, is the meaning. Samādhi (concentration) is; become one-pointed mind properly. Paccantasattesu paţippacāra (proper practice or performance towards living beings at the border) the precept or habit of proper practice with such feelings as pity, sympathy and so on towards living creatures in the border districts. Dīpā parattha idha vijjalantā (burning lamps here and elsewhere) like unto lighted lamps (burning in this world as well as in the next world by doing deeds of assistance to the whole world; thus, is the meaning. Pacceka buddhā satatam hitā me (these silent buddhas are of constant benefit) these silent buddhas, permanently at all times practise for the welfare of the whole world; thus, is the meaning.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">136. Pahīnasabbāvaraņā janindā (the rulers of people who had forsaken all hindrances) those silent buddhas are the ones who had abandoned all the hindrances because of the fact that they had forsaken all the five hindrances beginning with desire for sensual pleasures, etc., who are, therefore, highest rulers of people. Ghanakañcanābhā (the glitter of solid gold) they do become like unto the glitter of red gold which is the product of Jambu river (jambenada). Nissamsayam lokasudakkhiņeyyā (undoubtedly well-worthy of gifts offered by the world) definitely, befitting and well worthy to accept the best offering well solemnised of the people of the world; worthy or deserving of accepting excellent offering, due to being devoid of depravity (kilesa); thus, is the meaning. Paccekabuddhā satatappitā me (these silent buddhas are always satiated) these buddhas who had achieved the knowledge of silent buddhahood being satiated well benefitted and thoroughly accomplished always and at all times; in spite of being without any nourishment for seven solid days, they are fully accomplished due to proper attainment of fruition and cessation jhāna (or trance, nirodhasamāpattī).

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">137. Paccekabuddha (silent buddha) is individually alone, separate from omniscient Buddha, dissimilar to other unique Buddhas. In other words, because it has been said thus:-

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">“Prefixes, indeclinable words and affixes or

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">endings, these three have the scope of neither

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">single nor many meanings; thus, the grammarians

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">say;”

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">pati became the main word due to the word pati's being a single prefix, to be rendered as lord, because of his attainment of heavenly freedom, having accepted food even to a small extent of many a donor. Likewise, indeed, having accepted his share of meal out of the food-load (or food=bear), enjoyed his meal while the donor would be still seeing (or looking on) had congratulations given to the donor by divine-beings, made the poor man in distress attain the position of a banker, that very day by causing wealth counted in crores to arise; in the birth-story of Khadirańgāra, having accepted alms-food given by bodhisatta, after treading upon lotus petals which sprang up above the pit of burning embers of acacia firewood created by Māra, by arousing pleasure of mind also with his going through the sky while the bodhisatta donor was still looking on; also by provoking mental delight of the bodhisatta Mahājanaka as well as his queen, with accepting the offering, after having come through the sky from Gandhamādana hill, by way of satisfying the queen of king Mahājanaka and the sons of the chief queen Padumavatī; so also in the absence of appearance of Buddhas, when famine danger arose in the whole of Jambudīpa, the banker of Benares finished up his rice-paddy not only in the sixty thousand granaries which were filled brimful and kept guarded, to avert (or for fear of) famine danger, but also all the paddy grains buried in the ground, stored up to the full in thousand jars and the paddy grains smeared all over after beating down with earth on all the walls of their palatial mansions and there remained then just a measure of coconut shell only; thereupon, having this idea: “Let us die today after eating this” arisen in his mind, the banker lay himself down, when a silent buddha came from Gandhamādana hill, and stood at the door of the banker's house. The banker saw the silent buddha, roused up his piety and scattered his food down into the begging bowl of the silent buddha risking his life. The silent buddha went back to his residence, by means of his own power enjoyed the meal-offering of the banker, who was still looking on, together with five hundred silent buddhas. On that occasion, the rice-cooking vessel was kept closed. When hunger arose to the banker who had gone off to sleep, he rose up and said to his wife thus:- “Please look for just a scum of cooked rice in the meal pet”. That well-disciplined lady, without replying: “Have you not given away all”, opened the lid of the cooking pot. That rice-pot, even immediately, became brimful filled with sweet-scented sali-rice meal, resembling the bud of jasmine flower. When she and the banker had satisfied their hunger, all the occupants of their own house as well as residents of the whole city ate their meals. The place wherever cooked rice was taken out by means of the ladle became filled up again. Sweet scented Sali rice-paddy became full in all the sixty thousand granaries. All the residents of the entire Jambudīpa took seedlings of paddy from the banker's house only and became happy. In this way and so on, amongst the big bodies of many a living creature, whom they made to attain the heavenly emancipation, properly protecting them all round and rendering them happy, he is a buddha who had become lord and master; thus, is the silent buddha Paccekabuddhānam subhāsitāni (well-spoken words of silent buddhas) is to be interpreted as: the words, spoken and said properly by way of admonition and advice by the silent buddhas. Caranti lokamhi sadevakamhi (wandered in the world including the divine world) is to be interpreted as: in the world of living creatures together with the world of divine beings, they wandered and turned out; thus, is the meaning. Sutvā tathā ve na karonti bālā (those fools who did not do likewise accordingly, after having heard) is to be interpreted thus; those foolish people who did not do and bear in mind such words as were well-spoken by the silent buddhas; te (they) those foolish people, dukkhesu (much misery), in the misery (dukkha) of rounds of repeated rebirths; pumappunam (repeatedly) again and again by way of springing up, caranti (wandered about) is turned out, occurred, ran about; thus, is the meaning.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">138. Paccekabuddhāna, subhāsitāni (well-spoken words of silent buddhas) is to be interpreted as:- words spoken properly and told for purpose of escape from the four varieties of purgatory (apāya). What happened? Avassavantam (outflowing) sweet words like small drops of honey shedding down; thus, is the meaning. Ye paţipattiyuttā (whoever are yoked to the attainment of practice) is to be interpreted as: wise people also, turning out in the proper attainment of practice in pursuance of what they were told, after having heard such words as were sweet, became the doors of words of advice; those wise people saccadasā (seers of truth) who had seen the four noble truths, sapaññā (with wisdom) were with wisdom or knowledge; thus, is the meaning.

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;">

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">139. Paccekabuddhehi jinehi bhāsitā (told by the conquerors who were silent buddhas) is to be interpreted thus:- They are conquerors because they conquered and still conquer all kinds of depravity (kilesa); spoken, said and preached by those conquerors, who were silent buddhas; kathā uļārā (great preaching) is to be interpreted as:- turned out to be and became obvious (or clear) and possessed of essence. Tā (that) that preaching, Sakyasīhena (by the Sākiyan lion) by the Tathāgata Gotama, the lion of the royal Sakyan clan (or lineage) Abhinikkhamitvā (having made the great renunciation) by having become Buddha; naruttamena (by the best of men) by the best and highest of men, pakāsitā (made clear) pointed out and made obvious; thus, is the connection. Why did He say thus?; “Dhamma-vijānanttham”, (for comprehension of the Truth), in order to make known distinctively the ninefold transcendental Truth (dhamma); thus, is the meaning.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">140. Lokānukampakāya imanitesam (to them, these, through mercy towards the world) due to sympathy with the world, in consequence of sympathy towards the world, to them these words, these stanzas; paccekabuddhānam vikubbitāni (particularly performed for the silent buddhas) distinctively done and told; thus, is the meaning. Samvegasańgamativād̄dhanaţţham (for the purpose of exceedingly increasing the remorse and dissociation) is to be interpreted as:- for the purpose of increasing the remorse as well as for the purpose of increasing the detachment of wise men, also for the purpose of increasing their state of being alone, for the purpose of increasing their intelligence as well as for the purpose of increasing their knowledge or wisdom; sayambhusīhena (by the Buddha-lion) is to be interpreted as:- having been without any teacher, by having been born and become, getting penetrated simply by oneself; who was the fearless lion, Omniscient Buddha Gotama, these words were pakāsitāni (clarified, made clear or obvious); these stanzas were clarified, opened up and made obvious; thus, is the meaning. Iti (thus) is the indeclinable adverb which means complete conclusion.

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<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">Thus, is concluded the Commentary on

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">the biography of the silent buddhas,

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">in the Apadānaţţhakathā (Apadāna

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">Commentary), for the unfolding splendour

<p class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:justify;text-indent:0.5in;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">of the peerlessly pure people.

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<p align="center" class="MsoNormal" style="margin:0in0in0.0001pt;line-height:normal;font-size:11pt;font-family:Calibri,sans-serif;text-align:center;"><span lang="EN-GB" style="font-size:12pt;font-family:"TimesNewRoman",serif;">. . . . . . ..

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