Dighanikaya 16: 3. Mahāparinibbānasuttavaṇṇanā

“Thus have I heard” is the Mahāparinibbānasutta. Therein, this is the explanation of the successive words: “At Vulture’s Peak”: vultures lived on its peaks, or it had a peak resembling a vulture; hence ‘Vulture’s Peak’; at that Vulture’s Peak. “Desirous of marching against”: desirous of setting out to overpower. “The Vajjis”: the Vajji kings. “Of such great power”: endowed with such great royal potency; by this he spoke of their state of unity. “Of such great majesty”: endowed with such great majesty; by this he spoke of their training acquired in elephant arts and the like, with reference to which it was said: “Trained indeed are these Licchavi youths, well-trained indeed are these Licchavi youths, inasmuch as they shoot an arrow through a small keyhole, notch after notch, without missing.” “I will eradicate”: I will cut off completely. “I will destroy”: I will bring to ruin, I will reduce to invisibility. “Ruin and disaster”: here, that which is not welfare is ‘ruin’ (anaya); this is a name for adversity. That which casts down and scatters benefit and happiness is ‘disaster’ (byasana); this is a name for the loss of relatives and the like. “I will bring upon”: I will cause them to undergo.

Thus, it is said, in standing, sitting, and so forth, he spoke of this very matter of war, and commanded the armed forces: "Be prepared to depart!" Why? Near a port village on the Gaṅgā, it is said, half a yojana was under Ajātasattu's authority, and half a yojana under the Licchavis'. In this matter, the meaning is that this was the place where their authority held sway. Moreover, valuable merchandise was coming down there from the foot of a mountain. Having heard of it, while Ajātasattu was still arranging—"I will go today, I will go tomorrow"—the Licchavi kings, united and rejoicing together, would go earlier and seize it all. Ajātasattu, arriving later and learning of that occurrence, would go away enraged. Even the following year, they did the very same thing. Then, having developed powerful resentment, he acted in this way at that time.

Then he thought: "War with a confederacy is indeed a serious matter; there is not even a single wasted blow [among them]. But when acting after taking counsel with a single wise man, one is blameless, and there is no wise man equal to the Teacher, and the Teacher is dwelling not far away in a neighboring monastery. Come now, I will send someone and ask. If there will be any benefit from my going, the Teacher will remain silent; but if there will be detriment, he will say: 'What is the use of the king going there?'" He sent the brahmin Vassakāra. The brahmin went and reported this matter to the Blessed One. Because of that, it was said: "Then the king…pe… 'I will bring about [their ruin]'."

Explanation of the Principles of Non-Decline for Kings

"Fanning the Blessed One": the Elder, standing at the head of his duties, fanned the Blessed One; the Blessed One, however, felt neither cold nor heat. The Blessed One, having heard the brahmin's words, without consulting with him, wished to consult with the Elder, and said: "Ānanda, have you heard...?" and so forth. "Meet frequently": even those who assemble three times a day, or assemble at intervals, are just "those who meet frequently." "Assemble regularly": those who do not come to a stop, thinking: "Yesterday we assembled, on the previous day too we assembled, why should we assemble again today?" are called "those who assemble regularly." "For as long as": for however much time. "Growth, Ānanda, is to be expected for the Vajjis, not decline": for those who do not assemble frequently do not hear messages arriving from all quarters and intermediate directions; hence they do not know: "The boundary of such a village or town has been disturbed, or bandits have arisen in such a place"; and the bandits, too, knowing "the kings are negligent," raid the villages, towns, and so forth, and ruin the countryside. Thus there is decline for the kings. But those who assemble frequently hear this and that news, and then send a force and crush the enemies; and the bandits, too, [thinking:] "The kings are vigilant, it is not possible for us to move around in gangs," disperse and flee. Thus there is growth for the kings. Therefore it was said: "Growth, Ānanda, is to be expected for the Vajjis, not decline." In that passage, "to be expected" means to be desired; it should be regarded as: "it will certainly occur."

In "concordant" and so forth: when the assembly drum has sounded, those who cause delay, saying: "Today I have business, I have an auspicious ceremony," are said not to assemble in concord. But having just heard the sound of the drum, whether eating, being adorned, or dressing, assembling half-eaten, half-adorned, or still putting on their clothes, they are said to assemble in concord. Having assembled, however, thinking and deliberating, and having done what was to be done, if they do not rise together, they are said not to rise in concord. For when they rise in this manner, those who go first think: "We have only heard outer talk; now the deliberative talk will occur." But rising together, they are said to rise in concord. Furthermore, hearing: "In such places the boundary of a village or town has been disturbed, bandits have arisen," and when it is said: "Who will go and crush this enemy?", going while saying: "I first! I first!", they are also said to rise in concord. When one person's work is faltering, the remaining kings send their sons and brothers to support his work; and without saying of a visiting king: "Let him go to so-and-so's house, let him go to so-and-so's house," all entertaining him together; and when an auspicious ceremony or illness or another such joy or sorrow arises for one person, all going there to be of assistance—acting thus, they are said to carry out the affairs of the Vajjis in concord.

In the phrase beginning with "what is unprescribed": by collecting a toll, tax, or fine that was not previously established, they are said to 'prescribe what is unprescribed.' By not collecting that which has come down through ancient tradition, they are said to 'abolish what has been prescribed.' When someone is brought before them accused as a thief, if they order execution or mutilation without investigating, they are said not to 'conduct themselves according to the ancient Vajji laws.' For those who prescribe what is unprescribed, people oppressed by new tolls and the like say, 'We are too harassed! Who will live in their realm?' and entering the border regions, they become thieves or allies of thieves and raid the country. For those who abolish what has been prescribed, not taking the traditional tolls and the like, the treasury diminishes. Consequently, the elephant corps, horse corps, army, inner court, and others, not receiving their regular maintenance, decline in stamina and strength. They become fit neither for war nor for service. For those who do not conduct themselves according to the ancient Vajji laws, the people in their realm say in anger, 'They have executed and mutilated our innocent son, father, or brother as a thief!' and entering the border regions, they become thieves or allies of thieves and raid the country. In this way, decline comes upon kings. But for those who prescribe only what has been prescribed, the people, rejoiced and delighted, thinking, 'The kings do only what has come down by tradition,' perform their work in agriculture, trade, and the like. For those who do not abolish what has been prescribed, taking the traditional tolls and the like, the treasury grows; consequently, the elephant corps, horse corps, army, inner court, and others, receiving their regular maintenance, become endowed with stamina and strength, and are fit both for war and for service.

'Ancient Vajji laws': here, it is said that previously, when Vajji kings were presented with someone saying, 'This is a thief,' they did not say, 'Seize this thief!' but handed him over to the judicial ministers. Having investigated, if he was innocent, they released him. If he was a thief, without saying anything themselves, they handed him over to the legal experts. They too, if he was innocent, released him. If he was a thief, they handed him over to the masters of the corpus of law. They too, having investigated, if he was innocent, released him. If he was a thief, they handed him over to the council of eight families. They too, having done likewise, handed him over to the general; the general to the viceroy; the viceroy to the king. The king, having investigated, if he was innocent, released him. If, however, he was a thief, he had the book of legal precedents read. In it was written: 'To whoever has done such-and-such an act, such-and-such a penalty applies.' The king, comparing his action to that, imposed the suitable penalty. Thus, when they conduct themselves according to this ancient Vajji law, the people do not complain, thinking, 'The kings act according to ancient tradition; there is no fault in them, the fault is only ours,' and diligently do their work. In this way, there is prosperity for the kings. Therefore it was said: 'Only growth, Ānanda, is to be expected for the Vajjis, not decline.'

'Honor': in doing whatever honor to them, they do it well. 'Respect': they do it setting up a respectful attitude. 'Revere': they hold them dear in mind. 'Venerate': they display humility. 'Deem worthy of listening to': going to attend upon them two or three times a day, they consider their words worthy to be heard and believed. Here, those who do not thus honor the elder kings and do not attend upon them for the sake of advice, being abandoned by them, receiving no instruction, and devoted to amusement, fall away from kingship. But those who practice in that way—to them the elder kings explain the ancient tradition: 'This should be done; this should not be done.' Even when entering into battle, they show them the strategy: 'One should advance in this way; one should withdraw in this way.' Instructed by them and practicing according to the advice, they are able to preserve the royal lineage. Therefore it was said: 'Only growth, Ānanda, is to be expected for the Vajjis, not decline.'

'Women of good family': the mistresses of households of good family. 'Girls of good family': their unmarried daughters. 'Having dragged off, by force': here, 'having dragged off' or 'by force' is a term for the manner of violence. They also read ukkassā. Here, okkassā means having pulled down, having dragged away. Pasayhā means having overcome, having overwhelmed; this is the meaning of the word. For when kings do this, the people in their realm say in anger, 'These kings take by force even the mothers of the sons in our homes, even our daughters raised by wiping away spit and snot with our mouths, and keep them in their own houses!' and entering the border regions, they become thieves or allies of thieves and raid the country. But for those who do not do so, the people in their realm, being at ease, perform their own work and enlarge the royal treasury. In this way, growth and decline should be understood here.

'The Vajji shrines of the Vajjis': the sites of yakkhas in the Vajji country that received the name 'shrines' because they were honored by the Vajji kings. 'Inside': situated inside the city. 'Outside': situated outside the city. 'Previously given': given in the past. 'Previously performed': performed in the past. 'They will not allow to fall away': not allowing it to fall away, they will perform it just as it was conducted. For when they allow righteous offerings to fall away, the deities do not arrange proper protection; though unable to create unarisen suffering, they increase arisen illnesses such as coughs and headaches, and they are not allies when battle arrives. But for those who do not allow it to fall away, they arrange proper protection; though unable to produce unarisen happiness, they remove arisen illnesses such as coughs and headaches, and they are allies on the battlefront. In this way, growth and decline should be understood here.

Regarding “righteous protection, defense, and guard” (dhammikā rakkhāvaraṇagutti): here, it is just “protection” (rakkhā); because it wards off what is undesirable so that it does not occur, it is “defense” (āvaraṇa); because it protects what is desirable so that it is not destroyed, it is “guard” (gutti). In this regard, guarding by surrounding them with troops is not called righteous protection, defense, and guard for those who have gone forth. But acting in such a way that trees in the monastery's groves are not cut down, birds are not killed, and fish in the lotus ponds are not caught—such action is called righteous protection, defense, and guard. With “How may they [come] who have not yet arrived?” (kinti anāgatā ca), he asks about the state of their minds: "Is their mental disposition thus present?"

Herein, those who do not desire the arrival of arahants who have not yet come are lacking in faith and lacking in devotion. When those who have gone forth arrive, they do not go out to welcome them, do not visit them, do not exchange friendly greetings, do not ask questions, do not listen to the Dhamma, do not give gifts, do not listen to the rejoicings, and do not arrange living quarters. Then dispraise of them spreads abroad: “Such and such a king lacks faith, lacks devotion; when those who have gone forth arrive, he does not go out to welcome them… [and] does not arrange living quarters.” Having heard this, those who have gone forth do not pass by his city gate, and even if passing by, they do not enter the city. Thus, arahants who have not yet come simply do not come. And as for those who have come, when there is no comfortable living, even those who arrived without knowing think, “We came thinking, ‘We will live here for a while,’ but with this manner of these kings, who can live here?” and leaving, they depart. Thus, when those who have not come do not arrive and those who have come dwell in distress, that region becomes an uninhabitable place for those who have gone forth. Then there is no protection by deities; and when there is no protection by deities, non-human beings find an opportunity. Non-human beings run rampant and produce diseases that had not previously arisen, and there is no acquisition of merit based on seeing virtuous ones, asking them questions, and the like. Conversely, however, there is the arising of the bright side, the opposite of the aforementioned dark side; thus should growth and decline here be understood.

“At one time I” (ekamidāhaṃ): this the Blessed One said to show that this set of seven [principles of non-decline] of the Vajjis had previously been taught by him to the Vajjis. Herein, “at the Sārandada Shrine” (sārandade cetiye) means at the monastery of that name. It is said that when the Buddha had not yet arisen, there was a shrine there that was the dwelling place of the yakkha Sārandada. Later, they had a monastery built there for the Blessed One; and because it was constructed at the Sārandada Shrine, it came to be known simply as the Sārandada Shrine.

“Cannot be overcome” (akaraṇīyā): should not be made, the meaning is: cannot be captured. “That is to say” (yadidaṃ): this is merely a particle. “In battle” (yuddhassa): this genitive case is used in the sense of an instrument; the meaning is: they cannot be captured by face-to-face battle. “Except through appeasement” (aññatra upalāpanāya): setting aside appeasement. Appeasement (upalāpanā) means sending elephants, horses, chariots, gold bullion, refined gold, and the like, saying, “Enough with dispute, now let us be united,” and thus practicing conciliation. For the meaning is: having thus practiced conciliation, it is possible to capture them solely through trust. “Except through internal division” (aññatra mithubhedāyāti): setting aside internal division. By this he shows: it is possible to capture these [people] even by creating division among one another. The brahmin said this having obtained a method from the Blessed One’s talk.

Did the Blessed One, then, not know that the brahmin would obtain a method through this talk? Indeed, he knew. Knowing this, why did he speak? Out of compassion. For he thought thus: “Even if I do not speak, he will go in a few days and capture all of them. But if I speak, as he divides those who are united, he will capture them only after three years. Even so much life is better, for while living this long, they will perform merits that will be their foundation.”

“Having rejoiced” (abhinanditvā): having rejoiced in mind. “Having appreciated” (anumoditvā): having appreciated with speech, saying, “How well spoken this is by the Master Gotama!” “Departed” (pakkāmī): went to the king's presence. Then the king asked him, “Teacher, what did the Blessed One say?” He replied, “According to the words of the ascetic Gotama, the Vajjis cannot be captured by anyone, but they can be captured either through appeasement or through internal division.” Then the king asked him, “Through appeasement our elephants, horses, and so on will be lost; I will capture them through division alone. What shall we do?” [Vassakāra said:] “Then, Great King, you must raise a discussion in the assembly concerning the Vajjis. Then I will say, ‘What do you have to do with them, Great King? Let these kings live on their own belongings, engaging in agriculture, trade, and the like,’ and I will depart. Then you should say, ‘Why does this brahmin obstruct the talk that has begun concerning the Vajjis?’ and during the course of the day I will send them a present. Having caused that also to be seized, you should ascribe guilt to me, and without resorting to binding or beating, simply shave my head bald with a razor and banish me from the city. Then I will say, ‘The wall and moat in your city were built by me; I know the weak spots, the shallows, and the depths; before long now, I will straighten things out.’ Hearing that, you should say, ‘Let him go!’” The king did everything [as planned].

Hearing of his departure, the Licchavis said, “The brahmin is treacherous; do not let him cross the Gaṅgā!” Then some among them said, “Reportedly, he was treated this way because he spoke on our behalf.” So they said, “Well then, my friends, let him come.” He went, and having seen the Licchavis, when asked, “Why have you come?”, he related that report. The Licchavis said, “It was not fitting to inflict such a heavy penalty for a trivial matter,” and asked, “What was your former office there?” “I was a judicial minister.” “Let that very same office be yours.” He administered justice even more excellently, and the royal princes learned their arts in his presence.

Having established his credit, one day he took one Licchavi aside, went to one side, and asked, “Do the boys plough?” “Yes, they plough.” “Having yoked two oxen?” “Yes, having yoked two oxen.” Saying only this much, he turned back. Then another asked him, “What did the teacher say?” and, not believing what he said, thought, “He is not telling me the truth,” and became estranged from him. On another day, the brahmin led another Licchavi to one side, asked, “With what curry did you eat?”, and turned back. When another asked him too, he did not believe it and likewise became estranged. On yet another day, the brahmin led one Licchavi to one side and asked, “Is it true that you are exceedingly poor?” When asked, “Who said so?”, he replied, “Such-and-such Licchavi.” Taking another to one side, he asked, “Is it true that you are a coward by nature?” “Who said so?” “Such-and-such Licchavi.” In this way, attributing to one what had never been said by the other, within three years he divided those rulers from one another, making it so that no two went along the same road, and then had the assembly drum sounded. The Licchavis said, “Let the lords assemble! Let the brave assemble!” and did not assemble.

The brahmin sent a message to the king: “Now is the time; come quickly!” Hearing this, the king immediately had the war drum sounded and set out. Hearing of it, the people of Vesālī had the drum sounded, saying, “We will not allow the king to cross the Gaṅgā!” Hearing that as well, they said, “Let the brave kings go!” and so forth, and did not assemble. They had the drum sounded, saying, “We will not allow entry into the city; we will stand having shut the gates!” Not even one assembled. [The king] entered through the very gates that were open, brought them all to ruin and destruction, and departed.

Explanation of the Principles Leading to Non-Decline for Monks

In “Then the Blessed One, not long after [the brahmin Vassakāra] had departed…” and so forth: “having assembled” means having sent those endowed with psychic power to distant monasteries, and having gone in person to near monasteries, assembling them with the words, “Assemble, venerable sirs; the Blessed One desires your assembly.” “Leading to non-decline” means producing non-decline; the meaning is: serving as causes for growth. “I will teach the Dhammas” means: I will speak making them manifest, as though making a thousand moons and a thousand suns rise, or as though kindling a thousand oil lamps inside a four-walled house.

Herein, “meet often” is just like what was said in the set of seven for the Vajjis. Here too, if they do not meet often, they do not hear messages coming from the regions. Then they do not know: “The boundary of such-and-such monastery is in confusion; the uposatha and pavāraṇā have ceased; in such-and-such a place monks practice medicine, engage in messenger work, and so on; being full of solicitation, they make a living by giving flowers and the like”; and evil monks, knowing that “the Saṅgha of monks is negligent,” band together and cause the Dispensation to decline. But if they meet often, they hear this and that news; then, dispatching a community of monks, they rectify the boundary, maintain the uposatha, the pavāraṇā, and so on; where wrong livelihood is widespread, dispatching those of noble lineage, they have the noble lineage expounded; and they have discipline-experts repress the evil monks. The evil monks too, thinking, “The Saṅgha of monks is diligent; we cannot wander about in factions,” scatter and flee. Thus decline and growth should be understood here.

In “in harmony” and so on, if, for the purpose of tending a cetiya, or for the purpose of roofing a bodhi-tree house or an uposatha hall, or through a desire to establish an agreed-upon rule, or through a desire to give an exhortation, the drum or the bell is struck with the call, “Let the Saṅgha assemble!”, then those who make excuses saying, “I have robe-work,” “my bowl is to be baked,” “I have new building-work,” do not assemble in harmony. But setting aside all that work, assembling all at once saying, “I first! I first!”, they assemble in harmony. Having assembled, however, if having deliberated, conferred, and done what was to be done, they do not rise together, they do not disperse in harmony. For when they disperse in this way, those who leave first think: “We have heard only extraneous talk; now the decision talk will take place.” But dispersing all at once, they disperse in harmony. Moreover, hearing that “the monastery boundary in such-and-such a place is in confusion, the uposatha and pavāraṇā have ceased, and in such-and-such a place evil monks who practice medicine and the like have become prevalent,” when it is said, “Who will go and repress them?”, those who go saying, “I first! I first!” also disperse in harmony.

Moreover, seeing a visitor, not saying: 'Go to this cell, go to that cell, who is this?' but all performing their duties; and seeing one whose bowl and robes are worn out, seeking a bowl and robe for him through the practice of begging; and seeking medicine for the sick when someone is sick; and without telling a helpless sick person: 'Go to such-and-such a cell, go to such-and-such a cell,' caring for him in their own respective cells; and when there is a single neglected text, winning over a wise bhikkhu and having him take up that text through him—in all these ways, they are said to carry out the affairs of the Saṅgha in harmony.

In the passage beginning 'what is not laid down,' they are said to lay down what is not laid down when they bind [themselves] to a new, unrighteous agreement or training rule, like the bhikkhus in Sāvatthī regarding the case of the old felt rug. They are said to abolish what has been laid down when they teach the Dispensation contrary to the Dhamma and contrary to the Vinaya, like the Vajjiputtakas of Vesālī one hundred years after the Blessed One had passed into final Nibbāna. Furthermore, they are said not to proceed undertaking the training rules as laid down when they intentionally transgress the minor and lesser training rules, like the followers of Assaji and Punabbasu. On the other hand, they are said not to lay down what is not laid down, not to abolish what has been laid down, and to proceed undertaking the training rules as laid down when they do not bind [themselves] to a new agreement or training rule, teach the Dispensation in accordance with the Dhamma and Vinaya, and do not revoke the minor and lesser training rules, like the venerable Upasena and the venerable Yasa Kākaṇḍakaputta.

"'Let the Saṅgha listen to me, venerable sirs. Our training rules have reached the householders; householders also know: "This is allowable for you, Sakyan ascetics, this is not allowable for you." For if we revoke the minor and lesser training rules, there will be critics saying: "A temporary training rule was laid down by the ascetic Gotama for his disciples; as long as their Teacher lived, so long did they train in the training rules. Since their Teacher has passed into final Nibbāna, they do not now train in the training rules." If it seems suitable to the Saṅgha, the Saṅgha should not lay down what has not been laid down, should not abolish what has been laid down, and should proceed undertaking the training rules as laid down'—

and like the venerable Mahākassapa establishing this tradition. 'Only growth': growth indeed in virtues such as morality, not decline.

'Elders' means those who have attained stability, endowed with the qualities that make one an elder. They know many nights, thus they are 'of long standing'. Long ago was their going forth, thus they are 'long gone forth'. Standing in the place of a father to the Saṅgha, they are 'fathers of the Saṅgha'. Because of standing in the place of a father, they lead the Saṅgha, being pioneers, and conduct them in the three trainings; thus they are 'leaders of the Saṅgha'.

Those who do not show them respect and so forth, and do not go to attend on them two or three times to receive exhortation, to them they also do not give exhortation, do not relate traditional lore, and do not teach the essential Dhamma exposition. Left behind by them, they decline in such qualities as the aggregate of virtues beginning with morality and the seven noble treasures. But those who do show them respect and so forth, and go to attend on them, to them they also give exhortation. 'Thus you should advance, thus you should retreat, thus you should look ahead, thus you should look around, thus you should bend [the limbs], thus you should extend [them], thus you should bear the outer robe, bowl, and inner robe'—relating traditional lore in this way, they teach the essential Dhamma exposition, and instruct them through the thirteen ascetic practices and the ten topics of conversation. Remaining in their exhortation and growing in virtues such as morality, they attain the goal of asceticism. Thus should decline and growth be understood in this context.

Rebirth means giving rebirth. One whose nature is rebirth is 'leading to rebirth', meaning giving rebirth; hence, 'by that which leads to rebirth'. In the phrase 'they do not fall under its sway', those who, for the sake of the four requisites, walk from village to village following in the footsteps of their supporters, fall under the sway of that craving; the others do not fall under its sway. Herein, decline and growth are quite obvious.

'In wilderness [lodgings]' means at least five hundred bow-lengths away. 'Having regard for' means accompanied by craving, accompanied by attachment. For in village-border lodgings, even after attaining absorption, as soon as one emerges from it, one hears the sounds of women, men, children, and so forth, whereby even the distinction one has attained declines. But in the forest, as soon as one awakens after sleeping, one hears the sounds of lions, tigers, peacocks, and so forth, whereby one experiences wilderness joy, and contemplating on just that, becomes established in the highest fruit. Thus, the Blessed One praises one merely sleeping in the forest over a bhikkhu sitting in absorption in a village-border lodging. Therefore, with reference to just that reason, he said: 'They will have regard for wilderness lodgings.'

'They will set up mindfulness internally': they will establish mindfulness entirely within themselves by themselves. 'Dear': possessing dear conduct. Here too, resident monks who do not desire the arrival of their fellow practitioners are faithless and lacking in devotion. When visiting monks arrive, they do not go out to meet them, take their bowls and robes, prepare seats, or offer palm-leaf fans and the like; then a bad reputation arises for them: 'The monks dwelling in such-and-such a monastery are faithless and lacking in devotion; they do not perform duties and reciprocal duties for those who have entered the monastery.' Having heard that, those who have gone forth do not enter the monastery even when passing by its gate. Thus, there is simply no arrival of those who have not come. Furthermore, when there is no comfortable dwelling for those who have arrived, even those who came without knowing think: 'We came planning to stay, but with such conduct of these resident monks, who could stay?' and leaving, they depart. In this way, that monastery becomes a non-dwelling for other monks. Then the resident monks, unable to see the virtuous, do not receive the dispelling of doubts, nor a teacher of proper conduct, nor the hearing of the sweet Dhamma; for them there is neither the acquisition of unlearned Dhamma nor the recitation of what has been learned. Thus there is only their decline, not growth.