Dighanikaya 15: 2. Mahānidānasuttavaṇṇanā

Explanation of the Origin Story

"Thus have I heard … among the Kurus" introduces the Mahānidāna Sutta. Herein is the explanation of the obscure words. "Dwelling among the Kurus": "Kurus" refers to royal princes who are country-dwellers; by conventional usage even a single country that is their dwelling-place is called "the Kurus". In that country among the Kurus. But the teachers of the commentary say: In the time of Mandhātar, human beings in the three continents, having heard, "Jambudīpa is the birthplace of supreme men such as Buddhas, paccekabuddhas, great disciples, and wheel-turning monarchs; it is an excellent continent, exceedingly delightful," came along with King Mandhātar, the wheel-turning monarch, as he toured the four continents placing the wheel-treasure in front. Then the king asked the counselor-treasure: "Is there any place more delightful than the human world?" [The counselor replied:] "Why, sire, do you speak thus? Do you not see the majesty of the moon and sun? Is their place not more delightful than this?" The king, placing the wheel-treasure in front, went there. The Four Great Kings, as soon as they heard, "King Mandhātar has arrived," [thought,] "The king is of great supernormal power, of great majesty; it is impossible to ward him off in battle," and surrendered their own realm. Taking that, he asked again: "Is there any place more delightful than this?"

Then they told him of the realm of the Thirty-Three: "Sire, the realm of the Thirty-Three is more delightful than this. There these Four Great Kings stand as servants to Sakka, king of the gods, in the position of gatekeepers; Sakka, king of the gods, is of great supernormal power, of great majesty. These are his places of enjoyment: the Vejayanta Palace, one thousand leagues high; the Sudhammā divine assembly hall, five hundred leagues high; the Vejayanta chariot, one hundred and fifty leagues [long]; likewise the elephant Erāvaṇa; the Nandana Grove adorned with thousands of heavenly trees, the Cittalata Grove, the Phārusaka Grove, the Missaka Grove; the coral tree Koviḷāra, one hundred leagues high; beneath it, the Paṇḍukambala rock, sixty leagues long, fifty leagues wide, fifteen leagues high, the color of a scarlet hibiscus flower, by whose softness half the body sinks in when Sakka sits down."

Hearing that, the king, wishing to go there, threw up the wheel-treasure. It stood in the air together with the fourfold army. Then the wheel-treasure descended from midway between the two heavenly worlds and stood on the earth together with the fourfold army headed by the counselor-treasure. The king went to the realm of the Thirty-Three completely alone. Sakka, as soon as he heard, "Mandhātar has arrived," went out to meet him, said, "Welcome to you, great king! It is yours, great king! Rule, great king!", and having divided the kingdom into two parts along with the performers, gave him one part. As soon as the king was established in the realm of the Thirty-Three, his human state vanished and a divine state appeared. For him, it is said, as he sat on the Paṇḍukambala rock together with Sakka, a difference was discernable only by the blinking of an eye. The gods, not noticing that, were confused about the difference between Sakka and him. Experiencing heavenly fortune there, he ruled for as long as thirty-six Sakkas arose and passed away, and still unsated with sensual pleasures, passed away from there, landed in his own park, and, his body struck by wind and heat, died.

When the wheel-treasure, however, stood on the earth again, the counselor-treasure had Mandhātar's footwear inscribed on a golden plate and ruled the kingdom, saying, "This is Mandhātar's kingdom." Those people who had come from the three continents, being unable to return, approached the counselor-treasure and begged: "Sire, we came by the king's majesty; now we cannot go. Give us a dwelling place." He gave each [group] a country. There, the region inhabited by the people who came from Pubbavideha received the name "the realm of Videha" by that very former designation; the region inhabited by the people who came from Aparagoyāna received the name "the country of Aparanta"; the region inhabited by the people who came from Uttarakuru received the name "the realm of Kuru." But on account of the numerous villages, market towns, and so on, it is spoken of in the plural. Therefore it is said: "Dwelling among the Kurus."

"Kammāsadhamma is a market town of the Kurus": As for "Kammāsadhamma", here some explain the meaning taking the letter *dh* as the letter *d*. "Kammāsa was tamed (*damito*) here," thus Kammāsadamma. "Kammāsa" refers to Kammāsapāda the man-eater. On his foot, it is said, in the place pierced by a stake, a wound, as it healed, healed resembling variegated wood (*cittadāru*). Therefore he was known as "Kammāsapāda" (Spotted-Foot). And he was tamed in that place, restrained from his condition as a man-eater. By whom? By the Great Being. In which Jātaka? In the Mahāsutasoma Jātaka, according to some. But these elders say it was in the Jayaddisa Jātaka. For at that time Kammāsapāda was tamed by the Great Being. As he said:

“When I was the son of Jayaddisa, / born of the king of the Pañcāla realm, / sacrificing my life, I freed my father, / and I inspired Kammāsapāda with confidence.”

Some, however, explain the meaning with the letter 'dh' itself. The inhabitants of the Kuru realm, it is said, had the custom of the Kurus (kuruvattadhamma); in it a blemish arose. Therefore, that place is called Kammāsadhamma, meaning: 'A blemish (kammāso) arose here in the custom (dhammo).' The market town situated there also bears this very name. Why is it not expressed in the locative case? Because it was not a place of residence. The Blessed One, it is said, had no monastery as a dwelling place in that market town. But having departed from the market town, there was a great jungle thicket in a certain pleasant tract of land endowed with water; the Blessed One dwelt there, making that market town his alms resort. Therefore, the meaning here should be understood thus: 'He dwells among the Kurus, having made Kammāsadhamma, a market town of the Kurus, his alms resort.'

'Venerable' (āyasmā) is an expression of affection, an expression of respect. 'Ānanda' is the name of that elder. 'To one side' (ekamantaṃ) is an adverbial neuter accusative, as in 'The moon and the sun rotate unevenly' and so forth. Therefore, the meaning here should be understood thus: he sat down in such a manner that, having sat down, he was seated to one side. Or this is an accusative in the sense of the locative: he sat down, meaning he seated himself. For the wise, having approached a venerable person, sit down to one side out of skill regarding seating. And this [elder] was one of them; therefore he sat down to one side.

Now, seated in what way is one seated to one side? By avoiding the six faults of sitting, namely: too far, too near, upwind, on high ground, directly in front, and directly behind. For if one seated too far wishes to speak, one has to speak with a raised voice. Seated too near, one causes collision. Seated upwind, one offends with bodily odor. Seated on high ground, one displays disrespect. Seated directly in front, if one wishes to look, one has to look straight eye-to-eye. Seated directly behind, if one wishes to look, one has to turn one's neck to look. Therefore this [elder] too, having circumambulated the Blessed One three times, having respectfully paid homage, and having avoided these six faults of sitting, entered within the six-colored Buddha rays facing his right knee, and as though diving into pure liquid lac, as though cloaking himself in a golden cloth, and as though entering the center of a canopy of red lotus garlands, the treasurer of the Dhamma, the venerable Ānanda, sat down. Hence it was said: 'he sat down to one side.'

At what time, and for what reason, did this venerable one approach the Blessed One? In the evening, for the purpose of asking a question about the mode of conditionality. That day, it is said, for the purpose of assisting families, as though depositing a bundle of a thousand [coins] at door after door, this venerable one walked for alms in the village of Kammāsadhamma; having returned from the alms round, having performed his duties for the Teacher, and when the Teacher had entered the Fragrant Chamber, he paid homage to the Teacher, went to his own day-quarters, and after the pupils had performed their duties and departed, swept the day-quarters, spread a piece of hide, took water from a water pitcher, cooled his hands and feet with water, and sitting down cross-legged, attained the attainment of the fruit of stream-entry. Then, rising from the attainment according to his determined time, he applied his knowledge to the mode of conditionality. Leading it from the beginning, 'with ignorance as condition, volitional formations,' up to the end, from the end to the beginning, from both ends to the middle, and from the middle to both ends, he scrutinized the twelve-linked mode of conditionality three times. As he scrutinized it thus, the mode of conditionality became plain and appeared as if entirely clear.

Then he thought: 'This mode of conditionality has been stated by all the Buddhas as “both deep and appearing deep,” yet to me, being a disciple established in partial knowledge, it appears clear, plain, and evident. Does it appear clear to me alone, or to others as well?' Then it occurred to him: 'What if I take this question and ask the Blessed One? Surely the Blessed One, having made this an occasion, will lift Mount Sineru like a veranda, and demonstrate it by delivering a discourse. For when the Buddhas reach these four places—a disciplinary rule, a level of existence, the mode of conditionality, and other philosophical views—their roar is great, knowledge penetrates, the greatness of the Buddha-knowledge is made known, and the exposition is deep, struck with the three marks, and connected with emptiness.'

Although by habit he approached the Blessed One even a hundred or a thousand times in a single day, he never approached without cause or reason. On that day, however, taking this question and reflecting, "Approaching this Buddha-scented-elephant, I will hear the trumpet of knowledge; approaching this Buddha-lion, I will hear the lion's roar of knowledge; approaching this Buddha-thoroughbred, I will see the stride of knowledge," he arose from his day-quarters, shook out his leather mat, took it, and approached the Blessed One at evening time. Therefore it is said: "approaching at evening time for the reason of asking a question about the mode of conditionality."

Here, regarding "yāva gambhīro" ("so deep"), the word "yāva" is in the sense of exceeding measure; having exceeded measure it is deep, meaning it is exceedingly deep. "Gambhīrāvabhāso" means being deep, it shines forth, the meaning being that it appears [deep]. For one kind of water is shallow, yet appears deep, like old dark-coloured water due to rotten leaves and the like. For even when knee-deep it appears as if it were a hundred fathom-lengths. One kind is deep, yet appears shallow, like the crystal-clear water of the Maṇigaṅgā. For even when a hundred fathom-lengths it appears as if it were knee-deep. One kind is shallow and appears shallow, like water in a pot and so forth. One kind is deep and appears deep, like the water in the great ocean at the foot of Mount Sineru. Thus water alone receives four names. But this is not so regarding dependent origination. For this receives only one name, namely: "both deep and appearing deep." Even being of such a nature, "nonetheless, it appears to me as exceedingly shallow, which is wonderful, venerable sir, which is marvellous, venerable sir." Thus, declaring his own astonishment, having asked the question, he sat down in silence.

The Blessed One, having heard his words, thought: "Ānanda—as if stretching forth his hand to grasp the highest realm of existence, as if striving to split Mount Sineru to take out its marrow, as if wishing to cross the great ocean without a boat, as if striving to overturn the earth to extract the earth’s essence—describes a question belonging to the domain of a Buddha as shallow to himself. Come now, I will explain its deep nature to him"; and he spoke beginning with "mā hevaṃ" ("Say not so").

There, regarding "mā hevaṃ", the syllable "ha" is merely a particle. "Do not speak thus" is the meaning. And in saying these words, "mā hevaṃ", the Blessed One spoke both encouraging the Venerable Ānanda and reproaching him.

Explanation of the Encouragement

There, encouraging him: "Ānanda, you are one of great wisdom, with lucid knowledge; therefore, dependent origination, though deep, appears to you as if shallow. But it should not be considered by others that it is shallow; it is indeed deep and appears deep." On this point they tell four similes. It is said that when a great wrestler—nourished for six months on the essence of fine food, trained, and accustomed to wrestlers' stones at festival gatherings—was going to the wrestling arena, they showed him a wrestler's stone on the way. He asked, "What is this?" "A wrestler's stone." "Bring it here." When they said, "We are unable to lift it," he went himself and, saying, "Where is its heavy part?" lifted two stones with his two hands, threw them like toy balls, and moved on. There, though the wrestler's stone was light to the wrestler, it cannot be said to be light to others. For just as the wrestler was nourished for six months on the essence of fine food, so the Venerable Ānanda had fulfilled his aspiration for a hundred thousand aeons; just as the wrestler's stone was light because of the wrestler's great strength, so dependent origination was shallow because of the elder's great wisdom. It cannot be said to be shallow to others.

Moreover, in the great ocean, the fish named Timi is two hundred leagues in size, the Timiṅgala three hundred leagues, the Timipiṅgala four hundred leagues, the Timirapiṅgala five hundred leagues; and Ānanda, Timinando, Ajjhāroha, and Mahātimi—these four are one thousand leagues in size. There, they illustrate by means of the Timirapiṅgala alone. When he wags his right ear, it is said that the water is stirred over an area of five hundred leagues. So too with his left ear. So too with his tail; so too with his head. But when he wags both ears, strikes the water with his tail, moves his head from side to side, and begins to play, over an area of seven or eight hundred leagues the water boils as if placed in a vessel on a hearth; over an area of about three hundred leagues the water cannot cover his back. He might say thus: "They say this great ocean is deep, deep; whence its depth? We do not obtain even enough water to cover our back." There, although the ocean is shallow to the Timirapiṅgala endowed with such a body, it cannot be said to be shallow to other, smaller fish. In the same way, though dependent origination is shallow to the elder endowed with such knowledge, it cannot be said to be shallow to others.

And the king of supaṇṇas is one hundred and fifty leagues in size. His right wing is fifty leagues, likewise his left wing; his tail-plumage is sixty leagues, his neck thirty leagues, his mouth nine leagues, his feet twelve leagues. When he begins to display the supaṇṇa wind, a space of seven or eight hundred leagues is not sufficient. He might say thus: "They say this space is boundless, boundless; whence its boundlessness? We do not obtain room even to stretch our wing-wind." There, although space is narrow to the king of supaṇṇas endowed with such a body, it cannot be said to be narrow to other, smaller birds. In the same way, though dependent origination is shallow to the elder endowed with such knowledge, it cannot be said to be shallow to others.

Furthermore, Rāhu, the lord of asuras, measures four thousand eight hundred leagues from the soles of his feet to the tips of his hair. The distance between his two arms is one thousand two hundred leagues. In thickness it is six hundred leagues. The palms of his hands and the soles of his feet are three hundred leagues, and likewise his face. Each finger joint is fifty leagues, and likewise the space between his eyebrows. His forehead is three hundred leagues. His head is nine hundred leagues. When he has descended into the great ocean, the deep water reaches up to his knees. He might say thus: 'They say, "This great ocean is deep, it is deep"; whence is its depth? We do not obtain even enough water to cover our knees!' In this matter, because the great ocean is shallow for Rāhu, who is endowed with [such a] body, it should not be said to be shallow for others. Just so, because dependent origination is shallow for the elder, who is endowed with [such] knowledge, it should not be said to be shallow for others too. Referring to this matter, the Blessed One said: 'Do not speak thus, Ānanda; do not speak thus, Ānanda.'

For dependent origination, deep though it is, appears shallow to the elder for four reasons. Which four? Through the perfection of past supporting conditions, through residing with the Teacher, through being a stream-enterer, and through the state of being one who has heard much.

Account of the Perfection of Past Supporting Conditions

One hundred thousand aeons ago, it is said, a Teacher named Padumuttara arose in the world. His city was named Haṃsavatī, King Ānanda was his father, Queen Sumedhā his mother, and the Bodhisatta was a prince named Uttara. On the day his son was born, he went forth in the great renunciation; having gone forth and applied himself to the exertion, he attained omniscience in due course. Having uttered the inspired utterance, 'Through many a birth in saṃsāra,' and having spent seven days on the seat of awakening, he extended his foot, thinking, 'I will set it down on the earth.' Then, breaking through the earth, a great lotus arose. Its outer petals were ninety cubits, the filaments thirty cubits, the pericarp twelve cubits, and the pollen was the measure of nine jars.

Now the Teacher in height was fifty-eight cubits tall. The distance between his two arms was eighteen cubits, his forehead five cubits, and his hands and feet eleven cubits. As soon as he stepped onto the twelve-cubit pericarp with his eleven-cubit foot, pollen the measure of nine jars arose, ascended a space of fifty-eight cubits, and showered down like sprinkled realgar powder. Derived from that, the Blessed One was simply known as 'Padumuttara'. He had two chief disciples, Devala and Sujāta; two chief female disciples, Amitā and Asamā; and a personal attendant named Sumana. Showing favour to his father, the Blessed One Padumuttara resided in the capital city of Haṃsavatī, surrounded by a hundred thousand monks.

Now he had a younger brother, a prince named Sumana. The king gave him a revenue village in a place one hundred and twenty leagues from Haṃsavatī. From time to time he would come to see his father and the Teacher. Then one day the frontier region was disturbed. Sumana sent word to the king: 'The frontier region is disturbed.' The king sent back: 'Why was you placed there by me?' He marched out, subdued the rebels, and sent word to the king: 'The district is pacified, Sire.' The king was pleased and said: 'Let my son come quickly.' He had about a thousand ministers. On the way, he consulted with them: 'My father is pleased. If he grants me a boon, what should I take?' Then some of them said: 'Take elephants, take horses, take chariots, take a district, take the seven jewels!' Others said: 'You are the sons of the lord of the earth; wealth is not difficult for you to obtain. Even when all this has been obtained, it must be left behind and one must go; only merit alone must be taken along when one goes. Therefore, when the king offers a boon, choose the boon to attend upon the Blessed One Padumuttara for the three months.' He said: 'You are my good friends! I did not have this thought, but it has been produced by you; I will do so.' Having gone, he paid homage to his father, and his father too embraced him, kissed his head, and said: 'Son, I give you a boon.' When this was said, he replied: 'Very well, great king, I wish, great king, to attend upon the Blessed One for the three months with the four requisites and make my life fruitful; give me just this boon!' When it was said, 'That is not possible, dear boy, choose another,' [he replied:] 'Sire, there are no two words for khattiyas; grant just this, I have no use for anything else.' 'Dear boy, the mind of the Buddhas is indeed difficult to know; even if granted by me, if the Blessed One will not wish it, what will come of it?' He said: 'Very well, Sire, I will learn the Blessed One's mind,' and went to the monastery.

And at that time, having finished his meal duties, the Blessed One had entered the perfumed chamber. He went to the presence of the bhikkhus seated in the circular pavilion. They said to him: 'Prince, why have you come?' 'To see the Blessed One; please show me the Blessed One.' 'We, prince, do not get to see the Teacher at whatever moment we wish.' 'Who then, venerable sirs, does get [to see him]?' 'The elder named Sumana, prince.' 'Where, venerable sir, is that elder?' Having inquired about the place where the elder was seated, he went, bowed, and said: 'Venerable sir, I wish to see the Blessed One; please show him to me.' The elder said, 'Come, prince,' and taking him, he left him in the compound of the perfumed chamber and ascended to the perfumed chamber. Then the Blessed One said to him: 'Sumana, why have you come?' 'Venerable sir, the prince has come to see the Blessed One.' 'In that case, bhikkhu, prepare a seat.' The elder prepared a seat, and the Blessed One sat down on the prepared seat. The prince bowed to the Blessed One and exchanged cordial greetings. 'When did you arrive, prince?' 'Venerable sir, when you had entered the perfumed chamber. But the bhikkhus sent me to the elder, saying: "We do not get to see the Blessed One at whatever moment we wish." The elder, however, showed [you to me] with just a single word. Venerable sir, I think the elder is a favorite in your Dispensation.' 'Yes, prince, that bhikkhu is indeed a favorite in my Dispensation.' 'Venerable sir, having done what does one become a favorite in the Dispensation of the Buddhas?' 'Having given gifts, undertaken morality, and observed the uposatha, prince.' 'Blessed One, I wish to become a favorite in the Buddha's Dispensation like the elder; please consent to the three months' rains retreat with me.' The Blessed One, looking to see, 'Is there indeed any benefit in going there?', saw that there was, and said: 'Tathāgatas delight in empty dwellings, prince.' The prince said, 'Understood, Blessed One, understood, Well-Farer,' and having said, 'Venerable sir, I shall go ahead and have a monastery built; when I send word, please come with a hundred thousand bhikkhus,' and having received his consent, he went to his father and said: 'Sire, the Blessed One has given me his consent; when I send word, please dispatch the Blessed One.' Bowing to his father, he departed, and having a monastery built at every single league, he traveled the distance of a hundred and twenty leagues, looking for a site for a monastery in his city. Seeing the park named Sobhana belonging to a householder, he bought it for a hundred thousand, spent another hundred thousand, and had a monastery built. There he had the Blessed One's perfumed chamber built, and for the other bhikkhus, for their night-quarters and day-quarters, had huts, caves, and pavilions built, erected surrounding walls, and having completed the gatehouse, sent word to his father: 'My task is finished; dispatch the Teacher.'

Having fed the Blessed One, the king said: 'Blessed One, Sumana's task is finished; he awaits your arrival.' Accompanied by a hundred thousand bhikkhus, the Blessed One departed, staying in the monasteries at every league. Hearing 'The Teacher has arrived,' the prince went out a league to meet him, honored him with garlands and the like, led him into the monastery, and—

'Bought by me for a hundred thousand, / constructed for a hundred thousand, / this park named Sobhana— / accept it, Great Sage.'

—dedicated the monastery. Having given a gift on the day of entering the rains, he summoned his children, wife, and ministers, and said: 'This Teacher has come to us from afar, and Buddhas revere the Dhamma, not material things. Therefore, having put on two cotton garments and undertaken the ten precepts, I shall live right here for three months; you should give gifts to the hundred thousand with taints destroyed in this very manner for three months.'

Dwelling in a place similar to Elder Sumana's dwelling place, seeing all the service that the elder performed for the Blessed One, he thought: 'In this place, this elder is exclusively favored; it is fitting for me to aspire to this very office of his.' When the pavāraṇā drew near, he entered the town, gave a great gift for seven days, and on the seventh day placed a set of three robes at the feet of the hundred thousand bhikkhus, bowed to the Blessed One, and—falling with the five-point prostration—bowed down, saying: 'Venerable sir, whatever merit I have made, beginning from having a monastery built at every league along the way, was made not aspiring to the splendor of Sakka, nor to the splendor of Māra, nor to the splendor of Brahmā, but made aspiring to the status of attendant to a Buddha. Therefore, Blessed One, may I too in the future become an attendant to a Buddha like Elder Sumana.'

The Blessed One, looking to see, 'Great is the intention of this clansman; will it succeed or not?', and knowing, 'In the future, in the hundred thousandth aeon from now, a Buddha named Gotama will arise, and he will become his attendant,'—

'May all that you wished and prayed for / immediately succeed; / may all your intentions be fulfilled / like the moon on the fifteenth day.'

—he spoke. Hearing that, the prince, [knowing] 'Buddhas are not of double speech,' became as if he were walking right behind that Blessed One holding his bowl and robe on the very next day. Having given gifts for a hundred thousand years during that Buddha's appearance and been reborn in heaven, in the time of Kassapa Buddha as well he made an offering, giving an upper garment for the elder wandering for alms to take in his bowl. Reborn in heaven again, passing away from there, he became the king of Bārāṇasī, had leaf huts built for eight Paccekabuddhas, set them on gem stands, and attended upon them with the four requisites for ten thousand years. These are the well-known places.

Furthermore, having given gifts for a hundred thousand aeons, he was reborn together with our Bodhisatta in the Tusita city. Passing away from there, he took rebirth in the home of Amitodana the Sakyan. In due course, when the Great Renunciation was made, [the Master] attained full awakening and came to Kapilavatthu on his first journey. When royal princes went forth to form the Blessed One's retinue as he departed from there, he went forth together with Bhaddiya and the others. Having gone forth in the presence of the Blessed One, not long after, having heard a Dhamma talk in the presence of the Venerable Puṇṇa Mantāṇiputta, he was established in the fruit of stream-entry. Thus, this venerable one was endowed with past supporting conditions; and because of this endowment with past supporting conditions, dependent origination, deep though it is, appeared to him as if clear.

Explanation of Living Near a Teacher, and So Forth

"Living near a teacher" refers to repeatedly learning, hearing, inquiring, and retaining in the presence of teachers. For the elder, this was exceedingly pure; because of that as well, this dependent origination, deep though it is, appeared to him as if clear.

And for stream-enterers, the mode of conditionality indeed appears clear, and this venerable one was a stream-enterer. Moreover, for those of great learning, the delimitation of mentality-and-materiality is evident like a bed and stool in a four-cubit room when a lamp is burning; and this venerable one was foremost among those of great learning. Through the power of his great learning as well, the mode of conditionality, deep though it is, appeared to him as if clear.

The Depth of Dependent Origination

Therein, dependent origination is called deep in four ways: through depth of meaning, depth of Dhamma, depth of teaching, and depth of penetration.

Therein, the meaning that aging-and-death is produced and arrived at through the condition of birth is deep …pe… the meaning that formations are produced and arrived at through the condition of ignorance is deep: this is depth of meaning.