Dighanikaya 18: 5. Janavasabhasuttavaṇṇanā

Explanation of the Declaration Concerning the People of Ñātika and Others

"Thus have I heard" is the Janavasabhasutta. Therein, this is the explanation of words whose meaning is not obvious: "In country after country" means all around in the countries. "Attendants" means attendants of the Buddha, Dhamma, and Saṅgha. "Regarding the rebirths" means regarding the rebirths of their knowledge, destiny, and merit. "Among the Kāsis and the Kosalas" means both among the Kāsis and among the Kosalas, the meaning being in the realm of Kāsi and in the realm of Kosala. This is the method everywhere. But in the six realms of the Aṅgas, Magadhas, Yonakas, Kambojas, Assakas, and Avantis, he did not declare them. Among these sixteen great countries, he declared them only in the former ten. "People of Ñātika" means inhabitants of the village of Ñātika.

"Because of that" means on account of that status of being a non-returner and so forth. "Having heard" means having heard the answering of questions by the Blessed One, who was declaring after determining with omniscient knowledge, and having attained conviction regarding their status as non-returners and so forth. They were delighted on account of that status of being a non-returner and so forth. But in the Great Commentary it is said: "'Tena' means those people of Ñātika." In this sense, the syllable 'na' is a mere particle.

Explanation of the Remarks of Ānanda

"As one praising the Blessed One" means he died while praising thus: 'Ah, the Buddha! Ah, the Dhamma! Ah, the Saṅgha! Ah, well expounded is the Dhamma!' "A multitude would be pleased" means many people would gain confidence thus: 'Our father, mother, brother, sister, son, daughter, friend—by him we ate together, slept together; we did this and that pleasing thing for him; he, they say, is a non-returner, a once-returner, a stream-enterer! Ah, how good! Ah, how wonderful!'

"Destination" means destination of knowledge. "Future state" means indeed the future state of knowledge. "Saw": how many people did he see? Two million four hundred thousand.

"Appearing peaceful" means having a peaceful appearance. "As if blazing" means blazes exceedingly, shines exceedingly. "Of the faculties" means of the faculties having the mind as the sixth. "I saw, Ānanda": he said: 'I saw not ten, nor twenty, nor a hundred, nor a thousand, but neither more nor less than two million four hundred thousand.'

Explanation of the Yakkha Janavasabha

Having said all this: “Seeing that so many people had been released from suffering on my account, powerful joy arose, the mind became clear, through the clarity of the mind the blood originating from the mind became clear, and through the clarity of the blood the six faculties with the mind as the sixth became clear,” he then said: “Then indeed, Ānanda,” and so forth. There, because he, having heard the Blessed One's Dhamma talk, became the leader of one hundred and ten thousand people and became a stream-enterer, he was given the name Janavasabha.

"Seven from here" means seven having passed away from this world of the devas. "Seven from there" means seven having passed away from that world of human beings. "Fourteen rounds of saṃsāra" means all the fourteen successions of aggregates. "I recall my past dwelling" means I know the past dwelling by way of births. "Where I lived before" means where among the devas, having attained companionship with Vessavaṇa, and among human beings, having become a king, I lived even before this individual existence. And simply because he had lived in this way before, now having become a stream-enterer and having made much merit with respect to the three objects, even though he was capable of being reborn in higher realms through the power of that [merit], due to strong attachment to the place where he had lived for a long time, he was reborn right here.

“And I still entertain hope”: by this he shows: “Being a stream-enterer, I have not passed the time in negligent slumber. Rather, insight has been aroused in me for the sake of the path of a once-returner. I live with exertion, thinking: ‘Today itself, today itself I shall penetrate [it]!’” “Since then”: he says this referring to the day he became a stream-enterer upon seeing [the Blessed One] for the first time in the Laṭṭhivana garden. “From that time onward, venerable sir, for a long time I am not liable to ruin, and I know that I am not liable to ruin”: the meaning is, “Starting from that day, venerable sir, for the long time that consisted of fourteen previous existences, I know the state of being not liable to ruin, which was attained by way of the path of stream-entry in the Laṭṭhivana garden.” “Not wonderful” means wonderfully marvellous. “When I consider it again and again, it is indeed a wonder that, going on some business, I saw the Blessed One along the road. This too is a wonder, that which was heard face-to-face when the Great King Vessavaṇa was speaking to his own retinue, exactly as seen by the Blessed One.” “Two conditions”: the fact of having seen [him] along the road, and the desire to announce what was heard face-to-face from Vessavaṇa.

Explanation of the Assembly of the Devas

"Assembled": why did they assemble? They assemble, it is said, for four reasons: for the purpose of helping with the entry into the rains, for the purpose of helping with the pavāraṇā ceremony, for the purpose of hearing the Dhamma, and for the purpose of enjoying sport at the coral tree. There, on the full moon of Āsāḷha, [thinking,] "Tomorrow is the entry into the rains," the devas in the two deva worlds assemble in the Sudhammā Hall of the Gods and confer: "In such-and-such a monastery one bhikkhu has entered the rains, in such-and-such a monastery two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand bhikkhus have entered the rains; in these various places provide well-arranged protection for the venerables!" In this way help is given for the entry into the rains.

Then too they assembled for this very reason. "This is their seat": this is the seat of those Four Great Kings. When they are seated thus, afterwards comes our seat.

"For that purpose": for the purpose of the entry into the rains. "Having considered that purpose, having conferred on that purpose": having considered the purpose of protecting the Saṅgha of bhikkhus dwelling in the forest; having conferred with the Four Great Kings: "Arrange protection for the Saṅgha of bhikkhus who have entered the rains in these various places!" "Having their word addressed": the thirty-three devaputtas speak, [so] the Great Kings are called "those who have their word addressed." Likewise the thirty-three devaputtas give instruction in turn, [so] the others are called "those who have received instruction in turn." But in both words, "taṃ" is merely a particle. "Not departed": not gone away.

"Magnificent": vast, great. "Deva-splendour": that radiance of the garments, ornaments, mansions, and bodies of all the devatās, which extends for twelve yojanas; but the bodily radiance of those of great merit extends for a hundred yojanas. Surpassing that deva-splendour.

"This is the Brahma's portent": just as the rise of dawn is the precursor and the portent of the rising sun, so too this illustrates the portent of the Brahma.

Explanation of the Account of Sanaṅkumāra

"Inaccessible": unobtainable; the meaning is that the Tāvatiṃsa devas do not see him. "In the field of vision": in the visual sensitivity or within range. He is not capable of coming or arriving into the range of the devas' vision, he does not present himself—this is what is said. For lower devatās are able to see higher devas only when [the higher devas] have created a materialized gross form. "Gaining of joy": gaining of delight. "Newly consecrated in kingship": recently anointed in royal consecration. And this point should be illustrated with the story of Duṭṭhagāmaṇi Abhaya:

He, it is said, having conquered thirty-two Damiḷa kings and attained consecration in Anurādhapura, did not get any sleep for a month because of his joy and gladness. Then he told the Saṅgha of bhikkhus: "Venerable sirs, I do not get any sleep." [They replied:] "In that case, great king, undertake the uposatha today." And he undertook the uposatha. The Saṅgha went and sent eight bhikkhus who were masters of the Abhidhamma, saying, "Recite the Cittayamaka." They went, said, "Lie down, great king," and began the recitation. As the king was listening to the recitation, he fell asleep. The theras departed, saying, "Do not wake the king." The next day at sunrise the king woke up and, not seeing the theras, asked: "Where are the venerables?" [The attendants replied:] "Knowing that you had fallen asleep, they left." The king said: "Good sir, there is no medicine unknown to the children of my grandfather; they even know a sleeping medicine!"

"Pañcasikha": having become like the gandhabba Pañcasikha. For all devatās hold dear the bodily form of the gandhabba devaputta Pañcasikha. Therefore, the Brahma too manifested having created an identical bodily form. "Sat cross-legged": having folded his legs cross-legged, he sat down.

"Distinct": well released, unhindered. "Intelligible": conveying the meaning. "Sweet": melodious, gentle. "Pleasing to the ear": fit to be listened to, delightful to the ear. "Compact": cohesive as a single mass. "Not scattered": very clear, not dispersed. "Deep": arising deeply starting from the base of the navel, not originating merely from striking the tongue, teeth, lips, and palate. For what originates in that [latter] way is neither sweet nor audible at a distance. "Resonant": having resonance like the sound of a great raincloud or a mudiṅga drum. Moreover, in this regard, each subsequent word should be understood as the meaning of the preceding one. "According to the assembly": he makes [it] understood only to as many as the assembly comprises. His voice revolves only within the assembly, it does not stray outside. "Whoever they are": this is said to show that he is one who has practiced for the welfare of the many. "Gone for refuge": he speaks not with reference to those who have gone for refuge in any random way, but with reference to those who have taken refuge without doubt. "They fill up the Gandhabba host": they fill up the company of gandhabba devas. Thus he says that from the time our Teacher arose in the world, in the six deva worlds and elsewhere, the company was continuously produced like a tube packed with pounded flour and like a reed-forest or a bamboo-grove.

Explanation of the Developed Bases of Psychic Power

“How well-declared are these by that Blessed One!”: how well-declared, how well-spoken by that Blessed One, my Teacher. “Bases of psychic power”: here, “psychic power” in the sense of succeeding; “bases” in the sense of being a foundation—thus it should be understood. “For the competence of psychic power”: for the capability of psychic power. “For the versatility of psychic power”: for the state of having command over psychic power; what is said is: for the state of being accustomed through repeated cultivation. “For the transformation of psychic power”: for the state of psychic transformation, for the sake of showing it by doing so in various ways. In “endowed with the volitional formations of striving and concentration of desire” and so forth: concentration caused by desire, or wherein desire is predominant, is concentration of desire; this is a designation for concentration obtained having made the desire-to-act predominant. Volitional formations that are strivings are volitional formations of striving; this is a designation for the energy of right striving which accomplishes the four tasks. “Endowed”: accompanied by concentration of desire and by volitional formations of striving. “Base of psychic power”: the remaining mass of consciousness and mental factors acting as a base in the sense of a foundation for the concentration of desire and volitional formations of striving that are associated with the consciousness of direct knowledge, which are reckoned as “psychic power” in the sense of accomplishment, or in the sense of succeeding, or by the figure: “by it beings succeed, become prosperous and attain excellence.” For this is said: “'Base of psychic power': the feeling aggregate, perception aggregate, volitional formations aggregate, and consciousness aggregate of one who is such” (Vibhaṅga 434). In this way the meaning should be understood in the remaining [cases] as well. For just as the concentration obtained having made desire predominant is called “concentration of desire,” so the concentration obtained having made energy, consciousness, or investigation predominant is called “[energy concentration, consciousness concentration, or] investigation concentration.” Moreover, access absorption is the base, the first absorption is the psychic power; the first absorption with access is the base, the second absorption is the psychic power—thus the earlier stage is the base, the later stage is the psychic power; thus should the meaning be understood here. The discussion on the bases of psychic power has been stated in detail in the Path of Purification and in the commentary on the Vibhaṅga.

Some, however, say: “Psychic power is produced; the base of psychic power is unproduced.” To crush their doctrine, the section called the Uttaracūḷika was brought forth in the Abhidhamma: “There are four bases of psychic power: the base of psychic power of desire, the base of psychic power of energy, the base of psychic power of consciousness, the base of psychic power of investigation. Therein, what is the base of psychic power of desire? Here, a bhikkhu, at the time when he develops supramundane absorption, which leads out, which leads to diminution, for the abandoning of views, for the attainment of the first stage, secluded from sensual pleasures enters and abides in the first absorption, with painful progress and sluggish direct knowledge—whatever at that time is desire, state of desire, desire to act, wholesome desire for Dhamma: this is called the base of psychic power of desire; the remaining states are associated with the base of psychic power of desire” (Vibhaṅga 458). These, however, are presented strictly in a supramundane way. Therein, the Elder Raṭṭhapāla, having made desire his vanguard, produced the supramundane state. The Elder Soṇa, having made energy his vanguard; the Elder Sambhūta, having made consciousness his vanguard; the Venerable Mogharāja, having made investigation his vanguard.

Therein, just as when four sons of ministers, aspiring to high rank, were living in dependence on a king, one of them, having become filled with desire for service, having understood the king's disposition and preference, serving day and night, pleased the king and attained high rank. Just as he was, so should one be understood who produces the supramundane state with desire as the vanguard.

Another, however, thought: “Who can attend [on him] every day? When an urgent task arises, I will please [him] with courage.” When the border country was agitated, having been sent by the king, he crushed the enemy with courage and attained high rank. Just as he was, so should one be understood who produces the supramundane state with energy as the vanguard.

Another thought: “Daily attendance is burdensome, and receiving arrows and spears upon the chest is also burdensome; I will please [him] through the power of counsel.” Because he was trained in the warrior’s lore, he pleased the king through political counsel and attained high rank. Just as he was, so should one be understood who produces the supramundane state with consciousness as the vanguard.

The other thought: “What is the use of these services and the like? Kings give high rank to one endowed with noble birth; giving to such a one, he will give it to me.” Relying purely on the fortune of his noble birth, he attained high rank. Just as he was, so should one be understood who produces the supramundane state with investigation as the vanguard, relying on thoroughly purified investigation.

“Manifold”: of various kinds. “Modes of psychic power”: varieties of psychic power.

Explanation of Attaining the Threefold Space

‘For the attainment of pleasure’: for the attainment of the pleasure of absorption, the pleasure of the path, and the pleasure of the fruit. ‘Associated’: with an associated mind. ‘Noble Dhamma’: the Dhamma taught by the Noble One, the Buddha. ‘Hears’: hears it being taught face to face with the Teacher, or by monks, nuns, and so forth. ‘Properly attends’: attends by way of means, path, and cause, according to [the mode of] ‘impermanent’ and so forth. ‘“Proper attention means attention to means, attention to the path, turning, following after, application, advertence, and attention of the mind in accordance with the truth: ‘impermanent’ regarding the impermanent, ‘suffering’ regarding suffering, ‘non-self’ regarding non-self, and ‘unattractive’ regarding the unattractive—this is called proper attention.”’ When proper attention is thus stated, the meaning is that he begins work. ‘Unassociated’: he dwells unassociated with sensual objects or defilements of sensuality. ‘Pleasure arises’: the pleasure of the first absorption arises. ‘From pleasure, greater joy’: to one emerged from the attainment, successive joy arises conditioned by the pleasure of absorption. ‘Gladness’: weak rapture in the form of satisfaction. ‘Joy’: stronger rapture and joy. ‘The first attainment of opportunity’: having suppressed the five hindrances, the first absorption stands having taken its own opportunity; therefore it is said: ‘the first attainment of opportunity’.

‘Gross’: here, let bodily and verbal formations be gross, but how are mental formations gross? Because they have not been abandoned. For bodily formations are abandoned through the fourth absorption, verbal formations through the second absorption, and mental formations through the attainment of cessation. Thus, even when bodily and verbal formations have been abandoned, those [mental formations] still persist; so in comparison to what has been abandoned, because they are unabandoned they are termed ‘gross’. ‘Pleasure’: the pleasure of the attainment of the fruit belonging to the fourth absorption, arisen in one emerging from cessation. ‘From pleasure, greater joy’: successive joy for one emerged from the attainment of the fruit. ‘The second attainment of opportunity’: having suppressed pleasure and pain, the fourth absorption stands having taken its own opportunity; therefore it is said: ‘the second attainment of opportunity’. But here, when the fourth absorption is taken, the second and third absorptions are indeed taken; thus they are not stated separately.

In ‘This is wholesome’ and so forth, ‘wholesome’ means the ten wholesome courses of action. ‘Unwholesome’ means the ten unwholesome courses of action. The dyads of blameworthy and so forth are also to be understood solely by way of these. ‘And all this is dark and bright and having a counterpart’: having a counterpart that is dark and bright. For Nibbāna alone has no counterpart. ‘Ignorance is abandoned’: ignorance that conceals the round of rebirth is abandoned. ‘Clear knowledge arises’: the knowledge of the path of arahantship arises. ‘Pleasure’: both the pleasure of the path of arahantship and the pleasure of the fruit. ‘From pleasure, greater joy’: successive joy for one emerged from the attainment of the fruit. ‘The third attainment of opportunity’: having suppressed all defilements, the path of arahantship stands having taken its own opportunity; therefore it is said: ‘the third attainment of opportunity’. But when that is taken, the remaining paths are included within it; thus they are not stated separately.

Furthermore, these three attainments of opportunity should be explained in detail by way of the thirty-eight meditation subjects. How? Having determined all the meditation subjects by way of access and by way of absorption just in the manner stated in the Path of Purification, the first absorption in twenty-four cases should be explained as ‘the first attainment of opportunity’. The second and third absorptions in thirteen cases, and the fourth absorption and the attainment of cessation in fifteen cases having been reached, should be explained as ‘the second attainment of opportunity’. But the ten access absorptions, having become the proximate cause for the path, partake in the third attainment of opportunity. Moreover, among the three trainings, the training in higher morality partakes in the first attainment of opportunity, the training in higher mind in the second, and the training in higher wisdom in the third—thus it should also be explained by way of the trainings. In the Fruit of Recluseship as well: from the minor morality up to the first absorption is the first attainment of opportunity; from the second absorption up to the base of neither-perception-nor-non-perception is the second; from insight up to arahantship is the third attainment of opportunity—thus it should also be explained by way of the Fruit of Recluseship Sutta. But among the three Baskets, the Basket of the Vinaya partakes in the first attainment of opportunity, the Basket of the Discourses in the second, and the Basket of the Abhidhamma in the third—thus it should also be explained by way of the Baskets.

Formerly, it is said, elder mahātheras would set forth this very sutta at the entrance upon the rains retreat. For what reason? ‘We will have the opportunity to expound by analyzing the three Baskets.’ For when one expounds by bringing them together through the three Baskets, it cannot be said: ‘It is poorly spoken.’ This sutta is well spoken only when expounded by distributing it into the three Baskets.

Commentary on the Four Establishments of Mindfulness

‘For the attainment of the wholesome’: for the purpose of attaining both the wholesome of the path and the wholesome of the fruit. For both of these are wholesome indeed in the sense of being blameless or in the sense of security. ‘There he is properly concentrated’: in that internal body he is concentrated, one-pointed in mind. ‘He produces the knowledge and vision externally in another’s body’: he directs knowledge from his own body towards the body of another. This is the method everywhere. And everywhere, by the word ‘mindful’ is meant mindfulness that grasps the body and so forth; by the word ‘world’ is meant only the grasped body and so forth as the world. And it should be understood that these four establishments of mindfulness are spoken of as a mixture of mundane and supramundane.

Commentary on the Seven Requisites of Concentration

Regarding "requisites of immersion" (samādhiparikkhārā): here, there are three kinds of requisites. For in "A chariot whose requisite is virtue, whose axle is absorption, whose wheel is energy" (SN 5.4), here requisite means ornament. In "It is well-provided with the seven city-requisites" (AN 7.67), here requisite means retinue. In "Medicinal requisites for life when sick" (DN 3.182), here requisite means material provision. But here, in the sense of the requisite of retinue, it is said: "the seven requisites of immersion". "Provided with" (parikkhatā) means attended by. "This is called the noble right immersion": just as a wheel-turning monarch is attended by seven jewels, so this is called "noble right immersion" attended by the seven factors. "With its support as well" (saupaniso itipi): it is also called "with its foundation"; what is said is that it is accompanied by its retinue. "For one of right view" (sammādiṭṭhissa) means for one established in right view. "Right thought arises" (sammāsaṅkappo pahoti) means right thought operates. This is the method in all expressions. Moreover, this meaning should be understood both by way of the path and by way of the fruit. How? For one established in the path's right view, the path's right thought arises… [and so on] …for one established in the path's knowledge, the path's liberation arises. Similarly, for one established in the fruit's right view, the fruit's right thought arises… [and so on] …for one established in the fruit's right knowledge, the fruit's liberation arises.

The words beginning with "well proclaimed" (svākkhāto) have been explained in the Path of Purification. "Open" (apārutā) means uncovered. "Of the Deathless" (amatassa) means of Nibbāna. "Doors" (dvārā) means paths of entry. "With unwavering confidence" (aveccappasādena) means with unshakable confidence. "Trained in the Dhamma" (dhammavinītā) means led out by the right leading-out.

"There is this other generation" (atthāyaṃ itarā pajā): he says this referring to non-returners; what is said is that there are also non-returners. "Sharing in merit" (puññabhāgā) means reborn through a share of merit. "Shrinking back from doing wrong" (ottappanti) means shrinking back in conscience. By "Lest there should at any time be a falsehood" (tena kadāci nāma musā assa), he shows: 'Out of fear of speaking falsely I am unable to count them, not that I lack the power to count them.'

"What does your lordship think of this?": by this he merely asks Vessavaṇa, but he does not hold the view that "such a Teacher has not existed or will not exist". For there is no distinction in the realization of all Buddhas.

"In his own assembly" (sayaṃparisāyaṃ) means in his own gathering. "This holy life" (tayidaṃ brahmacariyaṃ) means this entire holy life of the threefold training. The rest is clear in meaning. But these words were established by the elder council reciters of the Dhamma.

Thus in the Sumaṅgalavilāsinī, the commentary on the Dīghanikāya,

The commentary on the Janavasabhasutta is finished.