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Tatrāyamapubbapadavaṇṇanā – paribbājakoti channaparibbājako. Udumbarikāya paribbājakārāmeti udumbarikāya deviyā santake paribbājakārāme. Sandhānoti tassa nāmaṃ. Ayaṃ pana mahānubhāvo parivāretvā vicarantānaṃ pañcannaṃ upāsakasatānaṃ aggapuriso anāgāmī bhagavatā mahāparisamajjhe evaṃ saṃvaṇṇito – > 'Thus have I heard' is the Udumbarikasutta. Here, this is the commentary on unfamiliar terms: 'wanderer' means a cloaked wanderer. 'In the wanderers' park of Udumbarikā' means in the wanderers' park belonging to Queen Udumbarikā. Sandhāna was his name. Now this man of great power, the foremost of five hundred lay followers who walked around escorting him, was a non-returner who was praised by the Blessed One in the midst of a great assembly thus: > — English (machine translation) (machine translation) ### [25.49\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.49_2) ‘‘Chahi, bhikkhave, aṅgehi samannāgato sandhāno gahapati tathāgate niṭṭhaṅgato saddhamme iriyati. Katamehi chahi? Buddhe aveccappasādena dhamme aveccappasādena saṅghe aveccappasādena ariyena sīlena ariyena ñāṇena ariyāya vimuttiyā. Imehi kho, bhikkhave, chahi aṅgehi samannāgato sandhāno gahapati tathāgate niṭṭhaṅgato saddhamme iriyatī’’ti (a. ni. 6.120-139). > 'Endowed with six qualities, monks, the householder Sandhāna has reached certainty in the Tathāgata and fares in the True Dhamma. With which six? With unwavering confidence in the Buddha, with unwavering confidence in the Dhamma, with unwavering confidence in the Saṅgha, with noble virtue, with noble knowledge, with noble liberation. Endowed with these six qualities, monks, the householder Sandhāna has reached certainty in the Tathāgata and fares in the True Dhamma.' > — English (machine translation) (machine translation) ### [25.49\_3](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.49_3) So pātoyeva uposathaṅgāni adhiṭṭhāya pubbaṇhasamaye buddhappamukhassa saṅghassa dānaṃ datvā bhikkhūsu vihāraṃ gatesu ghare khuddakamahallakānaṃ dārakānaṃ saddena ubbāḷho satthu santike ‘‘dhammaṃ sossāmī’’ti nikkhanto. Tena vuttaṃ divā divassa rājagahā nikkhamīti. Tattha divā divassāti divasassa divā nāma majjhanhātikkamo, tasmiṃ divasassāpi divābhūte atikkantamatte majjhanhike nikkhamīti attho. Paṭisallīnoti tato tato rūpādigocarato cittaṃ paṭisaṃharitvā nilīno jhānaratisevanāvasena ekībhāvaṃ gato. Manobhāvanīyānanti manavaḍḍhakānaṃ. Ye ca āvajjato manasikaroto cittaṃ vinīvaraṇaṃ hoti unnamati vaḍḍhati. > Early in the morning, having undertaken the observance day factors, having given alms in the morning to the Saṅgha headed by the Buddha, and after the monks had gone to the monastery, he was troubled in the house by the noise of small and big children, and set out to the presence of the Teacher, thinking, 'I will listen to the Dhamma.' Therefore it is said: 'went out from Rājagaha in broad daylight.' There, 'in broad daylight' means the middle of the day is past noon; the meaning is that he set out in what was daylight of the day, just past midday. 'Secluded' means withdrawn, having drawn back the mind from various sense objects such as forms, gone to solitude by way of pursuing delight in absorption. 'Inspiring to the mind' means developing the mind; and for one who adverted and attended to it, the mind became free of hindrances, elevated, and expanded. > — English (machine translation) (machine translation) ### [25.50](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.50) Unnādiniyātiādīni poṭṭhapādasutte vitthāritanayeneva veditabbāni. > The terms beginning with 'noisy' are to be understood precisely according to the method explained in the Poṭṭhapādasutta. > — English (machine translation) (machine translation) ### [25.51](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.51) Yāvatāti yattakā. Ayaṃ tesaṃ aññataroti ayaṃ tesaṃ abbhantaro eko sāvako, bhagavato kira sāvakā gihianāgāminoyeva pañcasatā rājagahe paṭivasanti. Yesaṃ ekekassa pañca pañca upāsakasatāni parivārā, te sandhāya ‘‘ayaṃ tesaṃ aññataro’’ti āha. Appeva nāmāti tassa upasaṅkamanaṃ patthayamāno āha. Patthanākāraṇaṃ pana poṭṭhapādasutte vuttameva. > 'As many as' means however many. 'This is one of them' means he is one disciple among them; for five hundred householder non-returner disciples of the Blessed One were residing in Rājagaha, each of whom had an entourage of five hundred lay followers; referring to them he said, 'this is one of them.' 'Perhaps' he said, desiring his approach. The reason for desiring it has already been stated in the Poṭṭhapādasutta. > — English (machine translation) (machine translation) ### [25.52](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.52) Etadavocāti āgacchanto antarāmaggeyeva tesaṃ kathāya sutattā etaṃ aññathā kho imetiādivacanaṃ avoca. Tattha aññatitthiyāti dassanenapi ākappenapi kuttenapi ācārenapi vihārenapi iriyāpathenapi aññe titthiyāti aññatitthiyā. Saṅgamma samāgammāti saṅgantvā samāgantvā rāsi hutvā nisinnaṭṭhāne. Araññavanapatthānīti araññavanapatthāni gāmūpacārato muttāni dūrasenāsanāni. Pantānīti dūratarāni manussūpacāravirahitāni. Appasaddānīti vihārūpacārena gacchato addhikajanassapi saddena mandasaddāni. Appanigghosānīti avibhāvitatthena nigghosena mandanigghosāni. Vijanavātānīti antosañcārino janassa vātena vigatavātāni. Manussarāhasseyyakānīti manussānaṃ rahassakaraṇassa yuttāni anucchavikāni. Paṭisallānasāruppānīti ekībhāvassa anurūpāni. Iti sandhāno gahapati ‘‘aho mama satthā yo evarūpāni senāsanāni paṭisevatī’’ti añjaliṃ paggayha uttamaṅge sirasmiṃ patiṭṭhapetvā imaṃ udānaṃ udānento nisīdi. > 'Said this' means that while coming along the way, because he heard their talk, he spoke this statement beginning with 'Indeed, these \[wanderers of other sects\].' There, 'other sectarians' means those sectarians who are different in view, in outward appearance, in conduct, in behaviour, in mode of living, and in deportment; hence 'other sectarians.' 'Having met and gathered' means in a place where they have met, gathered, and sat in a heap. 'Wilderness and forest groves' means wilderness and forest groves that are remote lodgings freed from the vicinity of a village. 'Remote' means very far away, devoid of human vicinity. 'Quiet' means having subdued sounds even from the sound of travellers passing by the vicinity of the monastery. 'With little commotion' means having little noise, in the sense of indistinct sounds. 'Free from drafts' means free from the breeze of people moving inside. 'Suitable for human secrecy' means suitable and fitting for humans doing private things. 'Favourable for seclusion' means suitable for solitude. Thus the householder Sandhāna, thinking, 'Oh, my Teacher, who frequents such lodgings!' raised his hands in veneration, placed them on his head, and uttering this inspired utterance, sat down. > — English (machine translation) (machine translation) ### [25.53](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.53) Evaṃ vutteti evaṃ sandhānena gahapatinā udānaṃ udānentena vutte. Nigrodho paribbājako ayaṃ gahapati mama santike nisinnopi attano satthāraṃyeva thometi ukkaṃsati, amhe pana atthītipi na maññati, etasmiṃ uppannakopaṃ samaṇassa gotamassa upari pātessāmīti sandhānaṃ gahapatiṃ etadavoca. > 'When this was said' means when this was said by the householder Sandhāna as he uttered the inspired utterance. Nigrodha the wanderer, thinking, 'Though this householder sits near me, he only praises and exalts his own Teacher, but does not even acknowledge that we exist; I will cast upon the ascetic Gotama the anger that has arisen toward this man,' said this to the householder Sandhāna. > — English (machine translation) (machine translation) ### [25.53\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.53_2) Yaggheti codanatthe nipāto. Jāneyyāsīti bujjheyyāsi passeyyāsi. Kena samaṇo gotamo saddhiṃ sallapatīti kena kāraṇena kena puggalena saddhiṃ samaṇo gotamo sallapati vadati bhāsati. Kiṃ vuttaṃ hoti – ‘‘yadi kiñci sallāpakāraṇaṃ bhaveyya, yadi vā koci samaṇassa gotamassa santikaṃ sallāpatthiko gaccheyya, sallapeyya, na pana kāraṇaṃ atthi, na tassa santikaṃ koci gacchati, svāyaṃ kena samaṇo gotamo saddhiṃ sallapati, asallapanto kathaṃ unnādī bhavissatī’’ti. > "Yagghe" is a particle in the sense of urging. "Jāneyyāsi" means you should know, you should see. "With whom does the recluse Gotama converse?": for what reason, with what person does the recluse Gotama converse, speak, talk? What is meant is: "If there were any reason for conversation, or if anyone desiring conversation were to go into the presence of the recluse Gotama, he might converse; but there is no reason, nor does anyone go into his presence; with whom, then, does this recluse Gotama converse? Not conversing, how will he be one who makes a roar?" > — English (machine translation) (machine translation) ### [25.53\_3](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.53_3) Sākacchanti saṃsandanaṃ. Paññāveyyattiyanti uttarapaccuttaranayena ñāṇabyattabhāvaṃ. Suññāgārahatāti suññāgāresu naṭṭhā, samaṇena hi gotamena bodhimūle appamattikā paññā adhigatā, sāpissa suññāgāresu ekakassa nisīdato naṭṭhā. Yadi pana mayaṃ viya gaṇasaṅgaṇikaṃ katvā nisīdeyya, nāssa paññā nasseyyāti dasseti. Aparisāvacaroti avisāradattā parisaṃ otarituṃ na sakkoti. Nālaṃ sallāpāyāti na samattho sallāpaṃ kātuṃ. Antamantānevāti koci maṃ pañhaṃ puccheyyāti pañhābhīto antamantāneva pantasenāsanāni sevati. Gokāṇāti ekakkhihatā kāṇagāvī. Sā kira pariyantacārinī hoti, antamantāneva sevati. Sā kira kāṇakkhibhāvena vanantābhimukhīpi na sakkoti bhavituṃ. Kasmā? Yasmā pattena vā sākhāya vā kaṇṭakena vā pahārassa bhāyati. Gunnaṃ abhimukhīpi na sakkoti bhavituṃ. Kasmā? Yasmā siṅgena vā kaṇṇena vā vālena vā pahārassa bhāyati. Iṅghāti codanatthe nipāto. Saṃsādeyyāmāti ekapañhapucchaneneva saṃsādanaṃ visādamāpannaṃ kareyyāma. Tucchakumbhīva nanti rittaghaṭaṃ viya naṃ. Orodheyyāmāti vinandheyyāma. Pūritaghaṭo hi ito cito ca parivattetvā na suvinandhanīyo hoti. Rittako yathāruci parivattetvā sakkā hoti vinandhituṃ, evameva hatapaññatāya rittakumbhisadisaṃ samaṇaṃ gotamaṃ vādavinandhanena samantā vinandhissāmāti vadati. > "Discussion" means comparing \[views\]. "Clarity of wisdom" means the state of clear understanding by way of questions and counter-questions. "Ruined by empty dwellings": destroyed in empty dwellings; for only a tiny amount of wisdom was attained by the recluse Gotama at the foot of the Bodhi tree, and even that was destroyed as he sat alone in empty dwellings. But if, like us, he were to sit having formed company with a group, his wisdom would not be destroyed—this is what he shows. "He does not frequent assemblies": owing to lack of confidence he is unable to enter an assembly. "He is not fit for conversation": he is not capable of having a conversation. "He frequents only the outskirts": afraid of questions, thinking 'Someone might ask me a question,' he frequents only the outskirts, secluded lodgings. "Gokāṇā" is a one-eyed cow. She, it is said, wanders along the perimeter, frequenting only the outskirts. She, it is said, because of being blind in one eye, is unable even to face the edge of the forest. Why? Because she is afraid of a blow from a leaf, a branch, or a thorn. She is also unable to face cattle. Why? Because she is afraid of a blow from a horn, an ear, or a tail. "Iṅgha" is a particle in the sense of urging. "We would confound him": by asking a single question we would make him confounded, fallen into dejection. "Like an empty pot": him, like an empty vessel. "We would overturn him": we would bind him fast. For a filled pot, being rolled this way and that, is not easy to bind fast. But an empty one can be rolled and bound fast as one pleases; just so, because his wisdom is ruined, we will encircle the recluse Gotama with a web of arguments as though he were an empty pot—this is what he says. > — English (machine translation) (machine translation) ### [25.53\_4](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.53_4) Iti paribbājako satthu suvaṇṇavaṇṇaṃ nalāṭamaṇḍalaṃ apassanto dasabalassa parammukhā attano balaṃ dīpento asambhinnaṃ khattiyakumāraṃ jātiyā ghaṭṭayanto caṇḍālaputto viya asambhinnakesarasīhaṃ migarājānaṃ thāmena ghaṭṭento jarasiṅgālo viya ca nānappakāraṃ tucchagajjitaṃ gajji. Upāsakopi cintesi ‘‘ayaṃ paribbājako ati viya gajjati, avīciphusanatthāya pādaṃ, bhavaggaggahaṇatthāya hatthaṃ pasārayanto viya niratthakaṃ vāyamati. Sace me satthā imaṃ ṭhānamāgaccheyya, imassa paribbājakassa yāva bhavaggā ussitaṃ mānaddhajaṃ ṭhānasova opāteyyā’’ti. > Thus the wanderer, not seeing the golden-hued forehead-disc of the Teacher, showing off his own strength behind the back of the Ten-Powered One, uttered all kinds of empty roars—like the son of an outcaste challenging a pure-bred warrior prince in birth, or like an old jackal challenging the king of beasts, a lion of unmixed mane, in strength. The lay follower also thought: "This wanderer roars exceedingly; he strives in vain, like one stretching out a foot to touch the Avīci hell, or stretching out a hand to seize the summit of existence. If my Teacher were to come to this place, he would cast down on the spot this wanderer's banner of conceit raised as high as the summit of existence." > — English (machine translation) (machine translation) ### [25.54](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.54) Bhagavāpi tesaṃ taṃ kathāsallāpaṃ assosiyeva. Tena vuttaṃ ‘‘assosi kho imaṃ kathāsallāpa’’nti. > The Blessed One also heard that conversation of theirs. Hence it is said: "\[He\] heard this conversation." > — English (machine translation) (machine translation) ### [25.54\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.54_2) Sumāgadhāyāti sumāgadhā nāma pokkharaṇī, yassā tīre nisinno aññataro puriso padumanāḷantarehi asurabhavanaṃ pavisantaṃ asurasenaṃ addasa. Moranivāpoti nivāpo vuccati bhattaṃ, yattha morānaṃ abhayena saddhiṃ nivāpo dinno, taṃ ṭhānanti attho. Abbhokāseti aṅgaṇaṭṭhāne. Assāsapattāti tuṭṭhipattā somanassapattā. Ajjhāsayanti uttamanissayabhūtaṃ. Ādibrahmacariyanti purāṇabrahmacariyasaṅkhātaṃ ariyamaggaṃ. Idaṃ vuttaṃ hoti – ‘‘ko nāma so, bhante, dhammo yena bhagavatā sāvakā vinītā ajjhāsayādibrahmacariyabhūtaṃ ariyamaggaṃ pūretvā arahattādhigamavasena assāsapattā paṭijānantī’’ti. > "At the Sumāgadhā": there is a lotus pond named Sumāgadhā, seated on the bank of which a certain man saw the army of the asuras entering the asura realm through the spaces between lotus stalks. "Feeding Ground of the Peacocks": "feeding ground" means food; where food was given to peacocks together with safety, that place is the meaning. "In the open air": in an open courtyard. "Attained to solace": attained to satisfaction, attained to gladness. "Aspiration": serving as an excellent support. "The beginning of the holy life": the noble path designated as the ancient holy life. This is what is said: "Venerable sir, what is that Dhamma through which disciples trained by the Blessed One, having fulfilled the noble path that is the aspiration and the beginning of the holy life, declare solace by way of attaining arahantship?" > — English (machine translation) (machine translation) ### [25.54\_3](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.54_3) Tapojigucchāvādavaṇṇanā > Explanation of the Doctrine of Ascetic Scrupulousness > — English (machine translation) (machine translation) ### [25.55](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.55) Vippakatāti mamāgamanapaccayā aniṭṭhitā, va hutvā ṭhitā, kathehi, ahametaṃ niṭṭhapetvā matthakaṃ pāpetvā dassemīti sabbaññupavāraṇaṃ pavāresi. > "Interrupted": left unfinished because of my arrival, having come to a halt; speak, I, having finished it and brought it to its culmination, will show it—thus he made an all-knowing invitation. > — English (machine translation) (machine translation) ### [25.56](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.56) Dujjānaṃ khoti bhagavā paribbājakassa vacanaṃ sutvā ‘‘ayaṃ paribbājako mayā sāvakānaṃ desetabbaṃ dhammaṃ tehi pūretabbaṃ paṭipattiṃ pucchati, sacassāhaṃ āditova taṃ kathessāmi, kathitampi naṃ na jānissati, ayaṃ pana vīriyena pāpajigucchanavādo, handāhaṃ etasseva visaye pañhaṃ pucchāpetvā puthusamaṇabrāhmaṇānaṃ laddhiyā niratthakabhāvaṃ dassemi. Atha pacchā imaṃ pañhaṃ byākarissāmī’’ti cintetvā dujjānaṃ kho etantiādimāha. Tattha sake ācariyaketi attano ācariyavāde. Adhijeguccheti vīriyena pāpajigucchanabhāve. Kathaṃ santāti kathaṃ bhūtā. Tapojigucchāti vīriyena pāpajigucchā pāpavivajjanā. Paripuṇṇāti parisuddhā. Kathaṃ aparipuṇṇāti kathaṃ aparisuddhā hotīti evaṃ pucchāti. Yatra hi nāmāti yo nāma. > "It is hard to know": the Blessed One, having heard the wanderer's words, thought: "This wanderer asks about the Dhamma to be taught by me to the disciples, the practice to be fulfilled by them. If I tell him that from the very beginning, he will not understand even when told; but this one holds the doctrine of scrupulousness regarding evil through ascetic energy. Let me, having him ask questions in his own domain, show the fruitlessness of the views of ordinary recluses and brahmins. Then afterwards I will answer this question." Having thought thus, he said: "It is hard to know this," and so forth. In that passage, "in your own teacher's doctrine": in the doctrine of one's own teacher. "In higher scrupulousness": in the state of being scrupulous about evil through ascetic energy. "How they are": of what nature they are. "Ascetic scrupulousness": scrupulousness about evil through energy, the avoidance of evil. "Fulfilled": purified. "How it is unfulfilled": ask thus: 'How does it become unpurified?' "Inasmuch as": which indeed. > — English (machine translation) (machine translation) ### [25.57](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.57) Appasadde katvāti nirave appasadde katvā. So kira cintesi – ‘‘samaṇo gotamo ekaṃ pañhampi na katheti, sallāpakathāpissa atibahukā natthi, ime pana ādito paṭṭhāya samaṇaṃ gotamaṃ anuvattanti ceva pasaṃsanti ca, handāhaṃ ime nissadde katvā sayaṃ kathemī’’ti. So tathā akāsi. Tena vuttaṃ ‘‘appasadde katvā’’ti. ‘‘Tapojigucchavādā’’tiādīsu tapojigucchaṃ vadāma, manasāpi tameva sārato gahetvā vicarāma, kāyenapimhā tameva allīnā, nānappakārakaṃ attakilamathānuyogamanuyuttā viharāmāti attho. > "Having made them quiet": having made them noiseless and quiet. He, it is said, thought: "The recluse Gotama does not answer even a single question, nor does he have much conversation; but these \[monks\], from the very beginning, both comply with and praise the recluse Gotama. Let me silence them and speak myself." He did so. Hence it is said: "Having made them quiet." In "we hold the doctrine of ascetic scrupulousness" and so forth: we advocate ascetic scrupulousness; taking only that as essential with our minds, we go about; with our bodies too we adhere to it; we dwell engaged in various practices of self-mortification—this is the meaning. > — English (machine translation) (machine translation) ### [25.57\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.57_2) Upakkilesavaṇṇanā > Explanation of the Defilements > — English (machine translation) (machine translation) ### [25.58](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.58) Tapassīti tapanissitako. ‘‘Acelako’’tiādīni sīhanāde (dī. ni. aṭṭha. 1.393) vitthāritanayeneva veditabbāni. Tapaṃ samādiyatīti acelakabhāvādikaṃ tapaṃ sammā ādiyati, daḷhaṃ gaṇhāti. Attamano hotīti ko añño mayā sadiso imasmiṃ tape atthīti tuṭṭhamano hoti. Paripuṇṇasaṅkappoti alamettāvatāti evaṃ pariyositasaṅkappo, idañca titthiyānaṃ vasena āgataṃ. Sāsanāvacarenāpi pana dīpetabbaṃ. Ekacco hi dhutaṅgaṃ samādiyati, so teneva dhutaṅgena ko añño mayā sadiso dhutaṅgadharoti attamano hoti paripuṇṇasaṅkappo. Tapassino upakkileso hotīti duvidhassāpetassa tapassino ayaṃ upakkileso hoti. Ettāvatāyaṃ tapo upakkileso hotīti vadāmi. > “An ascetic” means one who relies on austerity. Words like “naked ascetic” should be understood in the detailed manner explained in the Sīhanāda Sutta. “Takes upon oneself austerity” means one properly undertakes, firmly adopts, austerity such as the state of being a naked ascetic. “Becomes gratified” means one's mind is pleased, thinking, “Who else is equal to me in this austerity?” “Fulfilled in purpose” means one whose intentions are completed, thinking, “This much is enough”; and this is said with reference to sectarians. Yet it should also be illustrated by way of one active in the Dispensation. For a certain person undertakes an ascetic practice; by that very ascetic practice he becomes gratified and fulfilled in purpose, thinking, “Who else is equal to me as a bearer of ascetic practices?” “It becomes a defilement for the ascetic” means this becomes a defilement for both types of ascetic. I say that up to this point this austerity becomes a defilement. > — English (machine translation) (machine translation) ### [25.58\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.58_2) Attānukkaṃsetīti ‘‘ko mayā sadiso atthī’’ti attānaṃ ukkaṃsati ukkhipati. Paraṃ vambhetīti ‘‘ayaṃ na mādiso’’ti paraṃ saṃhāreti avakkhipati. > “He exalts himself” means he elevates and raises himself, thinking, “Who is equal to me?” “He disparages others” means he puts down and lowers another, thinking, “This person is not like me.” > — English (machine translation) (machine translation) ### [25.58\_3](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.58_3) Majjatīti mānamadakaraṇena majjati. Mucchatīti mucchito hoti gadhito ajjhāpanno. Pamādamāpajjatīti etadeva sāranti pamādamāpajjati. Sāsane pabbajitopi dhutaṅgasuddhiko hoti, na kammaṭṭhānasuddhiko. Dhutaṅgameva arahattaṃ viya sārato pacceti. > “He becomes intoxicated” means he becomes intoxicated by producing the intoxication of conceit. “He becomes infatuated” means he is infatuated, greedy, overcome. “He falls into negligence” means he falls into negligence, thinking, “This alone is the essential core.” Even one who has gone forth in the Dispensation may be one whose purification is merely through ascetic practices, not through meditation subjects. He regards the ascetic practice itself as the essential core, as if it were arahantship. > — English (machine translation) (machine translation) ### [25.59](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.59) Lābhasakkārasilokanti ettha cattāro paccayā labbhantīti lābhā, teyeva suṭṭhu katvā paṭisaṅkharitvā laddhā sakkāro, vaṇṇabhaṇanaṃ siloko. Abhinibbattetīti acelakādibhāvaṃ terasadhutaṅgasamādānaṃ vā nissāya mahālābho uppajjati, tasmā ‘‘abhinibbattetī’’ti vutto. Sesamettha purimavāranayeneva duvidhassāpi tapassino vasena veditabbaṃ. > “Gains, honour, and fame”: here, the four requisites are “gains” because they are obtained; “honour” is those very things obtained after being nicely prepared and arranged; “fame” is the speaking of praise. “Produces” means that great gain arises on account of the state of being a naked ascetic and the like, or on account of the undertaking of the thirteen ascetic practices; therefore it is said, “produces”. The rest here should be understood by the method of the previous turn with reference to both kinds of ascetic. > — English (machine translation) (machine translation) ### [25.60](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.60) Vodāsaṃ āpajjatīti dvebhāgaṃ āpajjati, dve bhāge karoti. Khamatīti ruccati. Nakkhamatīti na ruccati. Sāpekkho pajahatīti sataṇho pajahati. Kathaṃ? Pātova khīrabhattaṃ bhutto hoti. Athassa maṃsabhojanaṃ upaneti. Tassa evaṃ hoti ‘‘idāni evarūpaṃ kadā labhissāma, sace jāneyyāma, pātova khīrabhattaṃ na bhuñjeyyāma, kiṃ mayā sakkā kātuṃ, gaccha bho, tvameva bhuñjā’’ti jīvitaṃ pariccajanto viya sāpekkho pajahati. Gadhitoti gedhajāto. Mucchitoti balavataṇhāya mucchito saṃmuṭṭhassatī hutvā. Ajjhāpannoti āmise atilaggo, ‘‘bhuñjissatha, āvuso’’ti dhammanimantanamattampi akatvā mahante mahante kabaḷe karoti. Anādīnavadassāvītiādīnavamattampi na passati. Anissaraṇapaññoti idha mattaññutānissaraṇapaccavekkhaṇaparibhogamattampi na karoti. Lābhasakkārasilokanikantihetūti lābhādīsu taṇhāhetu. > “He falls into division” means he falls into two parts, makes two divisions. “It is pleasing” means it is liked. “It is not pleasing” means it is not liked. “He abandons it with longing” means he abandons it while having craving. How? He has eaten milk-rice in the early morning. Then someone brings him a meal of meat. It occurs to him: “When will we obtain such food now? If we had known, we would not have eaten milk-rice in the early morning. What can I do? Go, good sir, you eat it yourself!”—as if giving up his life, he abandons it with longing. “Greedy” means seized by greed. “Infatuated” means infatuated through strong craving, having become unmindful. “Overcome” means overly attached to material things; without making even the mere righteous invitation, “Will you eat, venerable sir?”, he takes very large mouthfuls. “Not seeing the danger” means he does not see even a mere danger. “Devoid of the discernment that leads to escape” means in this context he does not even make the mere use accompanied by moderation and reflection on escape. “For the sake of longing for gains, honour, and fame” means for the reason of craving for gains and the like. > — English (machine translation) (machine translation) ### [25.61](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.61) Saṃbhakkhetīti saṃkhādati. Asanivicakkanti vicakkasaṇṭhānā asaniyeva. Idaṃ vuttaṃ hoti ‘‘asanivicakkaṃ imassa dantakūṭaṃ mūlabījādīsu na kiñci na saṃbhuñjati. Atha ca pana naṃ samaṇappavādena samaṇoti sañjānantī’’ti. Evaṃ apasādeti avakkhipati. Idaṃ titthiyavasena āgataṃ. Bhikkhuvasena panettha ayaṃ yojanā, attanā dhutaṅgadharo hoti, so aññaṃ evaṃ apasādeti ‘‘kiṃ samaṇā nāma ime samaṇamhāti vadanti, dhutaṅgamattampi natthi, uddesabhattādīni pariyesantā paccayabāhullikā vicarantī’’ti. Lūkhājīvinti acelakādivasena vā dhutaṅgavasena vā lūkhājīviṃ. Issāmacchariyanti parassa sakkārādisampattikhīyanalakkhaṇaṃ issaṃ, sakkārādikaraṇaakkhamanalakkhaṇaṃ macchariyañca. > “Devours” means munches down. “A thunderbolt discus” means a thunderbolt shaped like a discus. This is what is meant: “This row of teeth of his is like a thunderbolt discus; it does not fail to devour anything among roots, seeds, and so on. And yet they recognise him as an ascetic by the popular report of ‘an ascetic’!” In this way he disparages and puts down. This is said with reference to sectarians. But with reference to a monk, the construction is this: he himself is a bearer of ascetic practices; he disparages another in this way: “Why do these who call themselves ascetics say, ‘We are ascetics’? They do not have even a mere ascetic practice; seeking food assigned by ticket and the like, they live abounding in requisites!” “One of coarse livelihood” means one of coarse livelihood whether by way of naked ascetics and the like, or by way of ascetic practices. “Envy and stinginess” means envy, characterized by resentment at another’s attainment of honour and the like; and stinginess, characterized by intolerance of another receiving honour and the like. > — English (machine translation) (machine translation) ### [25.62](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.62) Āpāthakanisādī hotīti manussānaṃ āpāthe dassanaṭṭhāne nisīdati. Yattha te passanti, tattha ṭhito vaggulivataṃ carati, pañcātapaṃ tappati, ekapādena tiṭṭhati, sūriyaṃ namassati. Sāsane pabbajitopi samādinnadhutaṅgo sabbarattiṃ sayitvā manussānaṃ cakkhupathe tapaṃ karoti, mahāsāyanheyeva cīvarakuṭiṃ karoti, sūriye uggate paṭisaṃharati, manussānaṃ āgatabhāvaṃ ñatvā ghaṇḍiṃ paharitvā cīvaraṃ matthake ṭhapetvā caṅkamaṃ otarati, sammuñjaniṃ gahetvā vihāraṅgaṇaṃ sammajjati. > “He becomes one who sits in view” means he sits in the range of humans, in a place of viewing. Standing where they can see him, he performs the bat observance, scorches himself with the five fires, stands on one foot, worships the sun. Even one who has gone forth in the Dispensation, having undertaken ascetic practices, lies down all night and then performs austerities within the range of human sight: he makes a robe-hut in the late afternoon, packs it away when the sun has risen, and having known that humans have arrived, he strikes the gong, places his robe on his head, steps down to the walkway, and takes a broom and sweeps the monastery courtyard. > — English (machine translation) (machine translation) ### [25.62\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.62_2) Attānanti attano guṇaṃ adassayamānoti ettha a-kāro nipātamattaṃ, dassayamānoti attho. Idampi me tapasminti idampi kammaṃ mameva tapasmiṃ, paccatte vā bhummaṃ, idampi mama tapoti attho. So hi asukasmiṃ ṭhāne acelako atthi muttācārotiādīni sutvā amhākaṃ esa tapo, amhākaṃ so antevāsikotiādīni bhaṇati. Asukasmiṃ vā pana ṭhāne paṃsukūliko bhikkhu atthītiādīni sutvā amhākaṃ esa tapo, amhākaṃ so antevāsikotiādīni bhaṇati. > “Himself” means his own virtues. “Not showing” (adassayamāno): here, the syllable ‘a’ is a mere particle; the meaning is “showing” (dassayamāno). “This too belongs to my austerity” means this action too belongs to my austerity; or the locative case has the sense of the nominative: the meaning is, “this too is my austerity.” For hearing that in such and such a place there is a naked ascetic of open behaviour and so on, he says, “That is our austerity, he is our resident pupil,” and so forth. Or hearing that in such and such a place there is a monk who wears rag-robes and so on, he says, “That is our austerity, he is our resident pupil,” and so forth. > — English (machine translation) (machine translation) ### [25.62\_3](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.62_3) Kiñcidevāti kiñci vajjaṃ diṭṭhigataṃ vā. Paṭicchannaṃ sevatīti yathā aññe na jānanti, evaṃ sevati. Akkhamamānaṃ āha khamatīti aruccamānaṃyeva ruccati meti vadati. Attanā kataṃ atimahantampi vajjaṃ appamattakaṃ katvā paññapeti, parena kataṃ dukkaṭamattaṃ vītikkamampi pārājikasadisaṃ katvā dasseti. Anuññeyyanti anujānitabbaṃ anumoditabbaṃ. > “Whatever” means whatever fault or view. “Practises in secret” means he practises in such a way that others do not know. “He says what is displeasing is pleasing” means of what is unliked he says, “It is liked by me.” Even a very great fault committed by himself he describes making it out to be trifling, but even a mere wrongdoing transgression committed by another he shows making it out to be like an offence entailing defeat. “Should be approved” means should be permitted, should be rejoiced in. > — English (machine translation) (machine translation) ### [25.63](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.63) Kodhano hoti upanāhīti kujjhanalakkhaṇena kodhena, veraappaṭinissaggalakkhaṇena upanāhena ca samannāgato. Makkhī hoti paḷāsīti paraguṇamakkhanalakkhaṇena makkhena, yugaggāhalakkhaṇena paḷāsena ca samannāgato. > “Angry and resentful” means endowed with anger characterized by being enraged, and with resentment characterized by not relinquishing enmity. “Contemptuous and insolent” means endowed with contempt characterized by smearing another's virtues, and with insolence characterized by rivalry. > — English (machine translation) (machine translation) ### [25.63\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.63_2) Issukī hoti maccharīti parasakkārādīsu usūyanalakkhaṇāya issāya, āvāsakulalābhavaṇṇadhammesu maccharāyanalakkhaṇena pañcavidhamaccherena ca samannāgato hoti. Saṭho hoti māyāvīti kerāṭikalakkhaṇena sāṭheyyena, katappaṭicchādanalakkhaṇāya māyāya ca samannāgato hoti. Thaddho hoti atimānīti nissinehanikkaruṇathaddhalakkhaṇena thambhena, atikkamitvā maññanalakkhaṇena atimānena ca samannāgato hoti. Pāpiccho hotīti asantasambhāvanapatthanalakkhaṇāya pāpicchatāya samannāgato hoti. Pāpikānanti tāsaṃyeva lāmakānaṃ icchānaṃ vasaṃ gato. Micchādiṭṭhikoti natthi dinnantiādinayappavattāya ayāthāvadiṭṭhiyā upeto. Antaggāhikāyāti sāyeva diṭṭhi ucchedantassa gahitattā ‘‘antaggāhikā’’ti vuccati, tāya samannāgatoti attho. Sandiṭṭhiparāmāsītiādīsu sayaṃ diṭṭhi sandiṭṭhi, sandiṭṭhimeva parāmasati gahetvā vadatīti sandiṭṭhiparāmāsī. Ādhānaṃ vuccati daḷhaṃ suṭṭhu ṭhapitaṃ, tathā katvā gaṇhātīti ādhānaggāhī. Ariṭṭho viya na sakkā hoti paṭinissajjāpetunti duppaṭinissaggī. Yadimeti yadi ime. > "He is envious and stingy": he is endowed with envy, characterized by begrudging others' honour and the like, and with the fivefold stinginess, characterized by hoarding in regard to dwellings, families, gains, recognition, and the Dhamma. "He is deceitful and hypocritical": he is endowed with deceitfulness, characterized by roguishness, and with hypocrisy, characterized by concealing what has been done. "He is stubborn and arrogant": he is endowed with stubbornness, characterized by being cold, merciless, and stiff, and with arrogance, characterized by conceiving oneself to have surpassed others. "He has evil wishes": he is endowed with evil wishes, characterized by desiring to be esteemed for virtues one does not have. "He falls under the influence of evil wishes": he comes under the sway of those very base desires. "He holds wrong view": he is possessed of improper view which proceeds in the manner such as 'there is nothing given' and so forth. "Holding an extremist view": that very view is called 'holding an extremist view' because it grasps the extreme of annihilation; the meaning is that he is endowed with that. In "firmly adhering to his own views" and so forth, one's own view is 'sandiṭṭhi'; he touches upon—takes hold of and professes—only his own view, thus he is one who firmly adheres to his own views. 'Ādhāna' is called firm and well-established; he holds \[it\] having made it so, thus he is 'tenacious in holding'. Like Ariṭṭha, he cannot be made to relinquish it, thus he is 'difficult to dissuade'. "If these": if these \[faults\]. > — English (machine translation) (machine translation) ### [25.63\_3](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.63_3) Parisuddhapapaṭikappattakathāvaṇṇanā > Commentary on the Discourse on the Purified Outer Bark > — English (machine translation) (machine translation) ### [25.64](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.64) Idha, nigrodha, tapassīti evaṃ bhagavā aññatitthiyehi gahitaladdhiṃ tesaṃ rakkhitaṃ tapaṃ sabbameva saṃkiliṭṭhanti upakkilesapāḷiṃ dassetvā idāni parisuddhapāḷidassanatthaṃ desanamārabhanto idha, nigrodhātiādimāha. Tattha ‘‘na attamano’’tiādīni vuttavipakkhavaseneva veditabbāni. Sabbavāresu ca lūkhatapassino ceva dhutaṅgadharassa ca vasena yojanā veditabbā. Evaṃ so tasmiṃ ṭhāne parisuddho hotīti evaṃ so tena na attamanatā na paripuṇṇasaṅkappabhāvasaṅkhātena kāraṇena parisuddho nirupakkileso hoti, uttari vāyamamāno kammaṭṭhānasuddhiko hutvā arahattaṃ pāpuṇāti. Iminā nayena sabbavāresu attho veditabbo. > "Here, Nigrodha, an ascetic": thus the Blessed One, having shown the text on the defilements, \[demonstrating\] that the doctrine accepted by the other sectarians and the asceticism guarded by them is entirely defiled, now began the exposition in order to show the text on the purified \[practice\], saying, "Here, Nigrodha," and so on. There, "he is not pleased" and so forth should be understood precisely in terms of the opposites of what was said. And in all cases the construction should be understood in terms of both the coarse ascetic and the observer of ascetic practices. "Thus he is purified in that respect": thus, on account of this circumstance consisting of not being pleased and not having fulfilled his intention, he is purified and free from defilements; striving further and becoming one who is pure in meditation subject, he attains arahantship. In this manner the meaning should be understood in all cases. > — English (machine translation) (machine translation) ### [25.69](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.69) Addhā kho, bhanteti bhante evaṃ sante ekaṃseneva vīriyena pāpajigucchanavādo parisuddho hotīti anujānāti. Ito parañca aggabhāvaṃ vā sārabhāvaṃ vā ajānanto aggappattā sārappattā cāti āha. Athassa bhagavā sārappattabhāvaṃ paṭisedhento na kho nigrodhātiādimāha. Papaṭikappattā hotīti sāravato rukkhassa sāraṃ phegguṃ tacañca atikkamma bahipapaṭikasadisā hotīti dasseti. > "Surely, Bhante": 'Bhante, this being so, by effort alone the doctrine of loathing evil is certainly purified,' thus he concurs. And from here on, not knowing whether it has reached the peak or the core, he says: "It has reached the peak and reached the core." Then the Blessed One, rejecting its state of having reached the core, said, "Not so, Nigrodha," and so on. "It has reached the outer bark": he shows that it has surpassed the core, the softwood, and the inner bark of a tree possessing a core, and is similar to the external outer bark. > — English (machine translation) (machine translation) ### [25.69\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.69_2) Parisuddhatacappattādikathāvaṇṇanā > Commentary on the Discourse on the Purified Inner Bark and the Rest > — English (machine translation) (machine translation) ### [25.70](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.70) Aggaṃ pāpetūti desanāvasena aggaṃ pāpetvā desetu, sāraṃ pāpetvā desetūti dasabalaṃ yācati. Cātuyāmasaṃvarasaṃvutoti catubbidhena saṃvarena pihito. Na pāṇaṃ atipātetīti pāṇaṃ na hanati. Na bhāvitamāsīsatīti bhāvitaṃ nāma tesaṃ saññāya pañca kāmaguṇā, te na āsīsati na sevatīti attho. > "Let him bring it to the peak": he begs the Possessor of the Ten Powers, 'Let him expound it by bringing it to the peak by way of exposition, let him expound it by bringing it to the core.' "Restrained by the restraint of the fourfold precepts": enveloped by the fourfold restraint. "He does not kill living beings": he does not destroy life. "He does not yearn for what has been developed": 'what has been developed', in their perception, refers to the five cords of sensual pleasure; he does not yearn for them, he does not indulge in them—this is the meaning. > — English (machine translation) (machine translation) ### [25.70\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.70_2) Aduṃ cassa hotīti etañcassa idāni vuccamānaṃ ‘‘so abhiharatī’’tiādilakkhaṇaṃ. Tapassitāyāti tapassibhāvena hoti. Tattha so abhiharatīti so taṃ sīlaṃ abhiharati, uparūpari vaḍḍheti. Sīlaṃ me paripuṇṇaṃ, tapo āraddho, alamettāvatāti na vīriyaṃ vissajjeti. No hīnāyāvattatīti hīnāya gihibhāvatthāya na āvattati. Sīlato uttari visesādhigamatthāya vīriyaṃ karotiyeva, evaṃ karonto so vivittaṃ senāsanaṃ bhajati. ‘‘Arañña’’ntiādīni sāmaññaphale (dī. ni. aṭṭha. 1.216) vitthāritāneva. ‘‘Mettāsahagatenā’’tiādīni visuddhimagge vaṇṇitāni. Tacappattāti papaṭikato abbhantaraṃ tacaṃ pattā. Phegguppattāti tacato abbhantaraṃ phegguṃ pattā, pheggusadisā hotīti attho. > "And this he has": and this which is now being stated, characterized by 'he carries it on' and so forth, belongs to him. "By his asceticism": it is by his state of being an ascetic. There, "he carries it on": he carries on that virtue, he increases it higher and higher. 'My virtue is complete, asceticism has been undertaken, enough with this much'—\[saying thus\] he does not slacken his energy. "He does not turn back to what is low": he does not turn back to what is low, to the state of a householder. He indeed exerts energy for the sake of attaining distinction above virtue; doing so, he resorts to a secluded lodging. "A forest" and so forth have been elaborated precisely in the Sāmaññaphala \[commentary\]. "Accompanied by loving-kindness" and so forth are commented upon in the Path of Purification. "It has reached the inner bark": it has reached the inner bark within the outer bark. "It has reached the softwood": it has reached the softwood within the inner bark; the meaning is that it is like softwood. > — English (machine translation) (machine translation) ### [25.74](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.74) ‘‘Ettāvatā, kho nigrodha, tapojigucchā aggappattā ca hoti sārappattā cā’’ti idaṃ bhagavā titthiyānaṃ vasenāha. Titthiyānañhi lābhasakkāro rukkhassa sākhāpalāsasadiso. Pañcasīlamattakaṃ papaṭikasadisaṃ. Aṭṭhasamāpattimattaṃ tacasadisaṃ. Pubbenivāsañāṇāvasānā abhiññā pheggusadisā. Dibbacakkhuṃ panete arahattanti gahetvā vicaranti. Tena nesaṃ taṃ rukkhassa sārasadisaṃ. Sāsane pana lābhasakkāro sākhāpalāsasadiso. Sīlasampadā papaṭikasadisā. Jhānasamāpattiyo tacasadisā. Lokiyābhiññā pheggusadisā. Maggaphalaṃ sāro. Iti bhagavatā attano sāsanaṃ onatavinataphalabhārabharitarukkhūpamāya upamitaṃ. So desanākusalatāya tato tacasārasampattito mama sāsanaṃ uttaritarañceva paṇītatarañca, taṃ tuvaṃ kadā jānissasīti attanodesanāya visesabhāvaṃ dassetuṃ ‘‘iti kho nigrodhā’’ti desanaṃ ārabhi. Te paribbājakāti te tassa parivārā tiṃsasatasaṅkhyā paribbājakā. Ettha mayaṃ anassāmāti ettha acelakapāḷiādīsu, idaṃ vuttaṃ hoti ‘‘amhākaṃ acelakapāḷimattampi natthi, kuto parisuddhapāḷi. Amhākaṃ parisuddhapāḷimattampi natthi, kuto cātuyāmasaṃvarādīni. Cātuyāmasaṃvaropi natthi, kuto araññavāsādīni. Araññavāsopi natthi, kuto nīvaraṇappahānādīni. Nīvaraṇappahānampi natthi, kuto brahmavihārādīni. Brahmavihāramattampi natthi, kuto pubbenivāsādīni. Pubbenivāsañāṇamattampi natthi, kuto amhākaṃ dibbacakkhu. Ettha mayaṃ saācariyakā naṭṭhā’’ti. Ito bhiyyo uttaritaranti ito dibbacakkhuñāṇādhigamato bhiyyo aññaṃ uttaritaraṃ visesādhigamaṃ mayaṃ sutivasenāpi na jānāmāti vadanti. > "To this extent, Nigrodha, the ascetic practice of loathing \[evil\] has reached the peak and reached the core": this the Blessed One said with reference to the sectarians. For to the sectarians, gain and honour are like the branches and foliage of a tree. Mere fivefold morality is like the outer bark. The mere eight attainments are like the inner bark. The direct knowledges culminating in the knowledge of the recollection of past lives are like the softwood. But they wander about taking the divine eye to be arahantship. Therefore, to them that is like the core of the tree. But in the Dispensation, gain and honour are like the branches and foliage. Perfection of virtue is like the outer bark. The absorption attainments are like the inner bark. Mundane direct knowledge is like the softwood. The path and fruit are the core. Thus the Blessed One compared his own Dispensation using the simile of a tree laden with a heavy burden of hanging and bending fruit. Through his skill in exposition, \[thinking\] 'My Dispensation is far higher and far more sublime than that attainment of inner bark and core; when will you know that?', in order to show the special nature of his own exposition he began the teaching: "Thus, Nigrodha." "Those wanderers": those wanderers who were his retinue, numbering three hundred. "Here we are ruined": here, in the text on the unclothed ascetics and so on, this is what is meant: 'We do not even possess the mere text on the unclothed ascetics, so how could we possess the text on purification? We do not even possess the mere text on purification, so how could we possess the restraint of the fourfold precepts and the rest? Even the restraint of the fourfold precepts is absent, so how could we possess living in the forest and the rest? Even living in the forest is absent, so how could we possess the abandonment of the hindrances and the rest? Even the abandonment of the hindrances is absent, so how could we possess the divine abidings and the rest? Even the mere divine abidings are absent, so how could we possess \[the recollection of\] past lives and the rest? Even the mere knowledge of past lives is absent, so how could we possess the divine eye? Here we, along with our teacher, are ruined.' "Far beyond this, far higher": they say, 'We do not know, even by hearsay, any other special attainment far higher and far beyond this attainment of the knowledge of the divine eye.' > — English (machine translation) (machine translation) ### [25.74\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.74_2) Nigrodhassapajjhāyanavaṇṇanā > Commentary on the Brooding of Nigrodha > — English (machine translation) (machine translation) ### [25.75](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.75) Atha nigrodhaṃ paribbājakanti evaṃ kirassa ahosi ‘‘ime paribbājakā idāni bhagavato bhāsitaṃ sussūsanti, iminā ca nigrodhena bhagavato parammukhā kakkhaḷaṃ durāsadavacanaṃ vuttaṃ, idāni ayampi sotukāmo jāto, kālo dāni me imassa mānaddhajaṃ nipātetvā bhagavato sāsanaṃ ukkhipitu’’nti. Atha nigrodhaṃ paribbājakaṃ etadavoca. Aparampissa ahosi ‘‘ayaṃ mayi akathente satthāraṃ na khamāpessati, tadassa anāgate ahitāya dukkhāya saṃvattissati, mayā pana kathite khamāpessati, tadassa bhavissati dīgharattaṃ hitāya sukhāyā’’ti. Atha nigrodhaṃ paribbājakaṃ etadavoca. Aparisāvacaraṃ pana naṃ karothāti ettha panāti nipāto, atha naṃ aparisāvacaraṃ karothāti attho. ‘‘Aparisāvacareta’’ntipi pāṭho, aparisāvacaraṃ vā etaṃ karotha, gokāṇādīnaṃ vā aññataranti attho. > "Then to Nigrodha the wanderer" means: it occurred to him, they say: "Now these wanderers are eager to hear what the Blessed One says; and by this Nigrodha, harsh and offensive words were spoken behind the Blessed One's back; now he too has become desirous to listen. It is now the time for me to pull down his banner of conceit and elevate the Blessed One's Dispensation." Then he said this to Nigrodha the wanderer. Furthermore, it occurred to him: "If I do not speak, he will not ask the Teacher for forgiveness; that would lead to his harm and suffering in the future. But if I speak, he will ask for forgiveness; that will be for his welfare and happiness for a long time." Then he said this to Nigrodha the wanderer. "Make him not one who frequents the assembly": here, "pana" is a particle; the meaning is, "then make him not one who frequents the assembly." There is also the reading "aparisāvacaretaṃ"; the meaning is: either make him not one who frequents the assembly, or \[make him\] like a one-eyed cow and so forth. > — English (machine translation) (machine translation) ### [25.75\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.75_2) Gokāṇanti etthāpi gokāṇaṃ pariyantacāriniṃ viya karothāti attho. Tuṇhībhūtoti tuṇhībhāvaṃ upagato. Maṅkubhūtoti nittejataṃ āpanno. Pattakkhandhoti onatagīvo. Adhomukhoti heṭṭhāmukho. > "A one-eyed cow": here too, the meaning is: make him like a one-eyed cow wandering on the periphery. "Silent" means arrived at silence. "Dismayed" means having lost his radiance. "With drooping shoulders" means with a bent neck. "Downcast" means with face downward. > — English (machine translation) (machine translation) ### [25.76](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.76) Buddho so bhagavā bodhāyāti sayaṃ buddho sattānampi catusaccabodhatthāya dhammaṃ deseti. Dantoti cakkhutopi danto…pe… manatopi danto. Damathāyāti aññesampi damanatthāya eva, na vādatthāya. Santoti rāgasantatāya santo, dosamohasantatāya sabba akusalasabbābhisaṅkhārasantatāya santo. Samathāyāti mahājanassa rāgādisamanatthāya dhammaṃ deseti. Tiṇṇoti cattāro oghe tiṇṇo. Taraṇāyāti mahājanassa oghanittharaṇatthāya. Parinibbutoti kilesaparinibbānena parinibbuto. Parinibbānāyāti mahājanassāpi sabbakilesaparinibbānatthāya dhammaṃ deseti. > "Awakened, the Blessed One \[teaches Dhamma\] for awakening" means: himself awakened, he teaches the Dhamma to sentient beings as well for the sake of their awakening to the Four Truths. "Tamed" means tamed regarding the eye …pe… tamed regarding the mind. "For taming" means only for the sake of taming others as well, not for the sake of debate. "Calmed" means calmed through the calming of greed, calmed through the calming of hatred and delusion, calmed through the calming of all unwholesome states and all volitional formations. "For calm" means he teaches the Dhamma for the calming of greed and so forth in the multitude. "Crossed over" means crossed over the four floods. "For crossing over" means for the multitude's crossing over the floods. "Extinguished" means extinguished through the extinguishment of the defilements. "For extinguishment" means he teaches the Dhamma for the sake of the complete extinguishment of all defilements for the multitude as well. > — English (machine translation) (machine translation) ### [25.76\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.76_2) Brahmacariyapariyosānādivaṇṇanā > Explanation of the Culmination of the Holy Life and so forth > — English (machine translation) (machine translation) ### [25.77](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.77) Accayotiādīni sāmaññaphale (dī. ni. aṭṭha. 1.250) vuttāni. Ujujātikoti kāyavaṅkādivirahito ujusabhāvo. Ahamanusāsāmīti ahaṃ tādisaṃ puggalaṃ anusāsāmi, dhammaṃ assa desemi. Sattāhanti sattadivasāni, idaṃ sabbampi bhagavā dandhapaññaṃ puggalaṃ sandhāyāha asaṭho pana amāyāvī ujujātiko taṃmuhutteneva arahattaṃ pattuṃ sakkhissati. Iti bhagavā ‘‘asaṭha’’ntiādivacanena saṭho hi vaṅkavaṅko, mayāpi na sakkā anusāsitunti dīpento paribbājakaṃ pādesu gahetvā mahāmerupādatale viya khipittha. Kasmā? Ayañhi atisaṭho, kuṭilacitto satthari evaṃ kathentepi buddhadhammasaṅghesu nādhimuccati, adhimuccanatthāya sotaṃ na odahati, kohaññe ṭhito satthāraṃ khamāpeti. Tasmā bhagavā tassajjhāsayaṃ viditvā ‘‘etu viññū puriso asaṭho’’tiādimāha. Saṭhaṃ panāhaṃ anusāsituṃ na sakkomīti. > "Fault" and so forth have been explained in the Sāmaññaphala \[Sutta commentary\]. "Upright by nature" means of an upright disposition, free from bodily crookedness and so on. "I instruct" means I instruct such a person, I teach him the Dhamma. "Seven days" means seven diurnal days; the Blessed One said all this with reference to a person of dull wisdom, but an honest, guileless person of upright nature would be able to attain arahantship that very moment. Thus the Blessed One, indicating with the words beginning with "honest" that "the deceitful person is crooked and winding, and cannot be instructed even by me," threw the wanderer down, as it were, at the foot of Mount Meru, grasping him by the feet. Why? For he was excessively deceitful, of crooked mind; even when the Teacher spoke in this way, he did not place faith in the Buddha, the Dhamma, and the Saṅgha; he did not lend an ear to place faith; persisting in deceit, he asked the Teacher for forgiveness. Therefore the Blessed One, knowing his disposition, said the words beginning with, "Let an intelligent man come who is honest," \[meaning,\] "but I am not able to instruct a deceitful one." > — English (machine translation) (machine translation) ### [25.78](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.78) Antevāsikamyatāti antevāsikamyatāya, amhe antevāsike icchanto. Evamāhāti ‘‘etu viññupuriso’’tiādimāha. Yo eva vo ācariyoti yo eva tumhākaṃ pakatiyā ācariyo. Uddesā no cāvetukāmoti attano anusāsaniṃ gāhāpetvā amhe amhākaṃ uddesato cāvetukāmo. So eva vo uddeso hotūti yo tumhākaṃ pakatiyā uddeso, so tumhākaṃyeva hotu, na mayaṃ tumhākaṃ uddesena atthikā. Ājīvāti ājīvato. Akusalasaṅkhātāti akusalāti koṭṭhāsaṃ pattā. Akusalā dhammāti dvādasa akusalacittuppādadhammā taṇhāyeva vā visesena. Sā hi punabbhavakaraṇato ‘‘ponobbhavikā’’ti vuttā. Sadarathāti kilesadarathasampayuttā. Jātijarāmaraṇiyāti jātijarāmaraṇānaṃ paccayabhūtā. Saṃkilesikā dhammāti dvādasa akusalacittuppādā. Vodāniyāti, samathavipassanā dhammā. Te hi satte vodāpenti, tasmā ‘‘vodāniyā’’ti vuccanti. Paññāpāripūrinti maggapaññāpāripūriṃ. Vepullattañcāti phalapaññāvepullataṃ, ubhopi vā etāni aññamaññavevacanāneva. Idaṃ vuttaṃ hoti ‘‘tato tumhe maggapaññañceva phalapaññañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’’ti. Evaṃ bhagavā paribbājake ārabbha attano ovādānusāsaniyā phalaṃ dassento arahattanikūṭena desanaṃ niṭṭhapesi. > "Desire for disciples" means out of a desire for disciples, wishing for us as disciples. "Spoke thus" means spoke the words beginning with "let an intelligent man come." "Whoever is your teacher" means whoever is naturally your teacher. "Desirous of making us fall away from our recitation" means desirous of making us fall away from our recitation by making us adopt his instruction. "Let that be your recitation" means whatever is naturally your recitation, let that be yours alone; we have no use for your recitation. "From livelihood" means out of livelihood. "Reckoned unwholesome" means having reached the category of the unwholesome. "Unwholesome states" means the twelve states of unwholesome consciousness-arising, or craving in particular. For that, bringing about renewed existence, is called "leading to renewed existence." "Accompanied by distress" means associated with the distress of defilements. "Yielding birth, aging, and death" means being the conditions for birth, aging, and death. "Corruptive states" means the twelve unwholesome consciousness-arisings. "States leading to purification" means the states of calm and insight. For they purify beings, therefore they are called "leading to purification." "Fullness of wisdom" means the fullness of path wisdom. "And expansiveness" means the expansiveness of fruit wisdom; or both of these are just synonyms for one another. This is what is meant: "Then, having directly known and realized for yourselves in this very life, you will enter upon and dwell in both path wisdom and fruit wisdom." Thus the Blessed One, showing the fruit of his advice and instruction with reference to the wanderers, concluded the discourse with the summit of arahantship. > — English (machine translation) (machine translation) ### [25.79](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.79) Yathā taṃ mārenāti yathā mārena pariyuṭṭhitacittā nisīdanti evameva tuṇhībhūtā…pe… appaṭibhānā nisinnā. > "As if by Māra" means just as those whose minds are obsessed by Māra sit, in that very manner they sat silent …pe… without inspiration. > — English (machine translation) (machine translation) ### [25.79\_2](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.79_2) Māro kira satthā ativiya gajjanto buddhabalaṃ dīpetvā imesaṃ paribbājakānaṃ dhammaṃ deseti, kadāci dhammābhisamayo bhaveyya, handāhaṃ pariyuṭṭhāmīti so tesaṃ cittāni pariyuṭṭhāsi. Appahīnavipallāsānañhi cittaṃ mārassa yathākāmakaraṇīyaṃ hoti. Tepi mārena pariyuṭṭhitacittā thaddhaṅgapaccaṅgā viya tuṇhī appaṭibhānā nisīdiṃsu. Atha satthā ime paribbājakā ativiya niravā hutvā nisinnā, kiṃ nu khoti āvajjanto mārena pariyuṭṭhitabhāvaṃ aññāsi. Sace pana tesaṃ maggaphaluppattihetu bhaveyya, māraṃ paṭibāhitvāpi bhagavā dhammaṃ deseyya, so pana tesaṃ natthi. ‘‘Sabbepi me tucchapurisā’’ti aññāsi. Tena vuttaṃ ‘‘atha kho bhagavato etadahosi sabbepi me moghapurisā’’tiādi. > Māra, they say, \[thought:\] "The Teacher is teaching the Dhamma to these wanderers, roaring loudly and revealing the Buddha's powers; perhaps there might be penetration of the Dhamma; come, I will obsess them." Thus he obsessed their minds. For the minds of those whose distortions are unabandoned can be influenced by Māra as he pleases. They too, their minds obsessed by Māra, sat silent and without inspiration, as if their limbs and members were rigid. Then the Teacher, reflecting, "These wanderers are sitting very silent; why is that?", knew that they were obsessed by Māra. But if they had the conditions for the arising of the paths and fruits, the Blessed One would have taught the Dhamma even after repelling Māra; however, they did not have them. He knew, "All of these are hollow men." Hence it was said: "Then it occurred to the Blessed One: 'All these are foolish men,'" and so forth. > — English (machine translation) (machine translation) ### [25.79\_3](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25.79_3) Tattha phuṭṭhā pāpimatāti pāpimatā mārena phuṭṭhā. Yatra hi nāmāti yesu nāma. Aññāṇatthampīti jānanatthampi. Kiṃ karissati sattāhoti samaṇena gotamena paricchinnasattāho amhākaṃ kiṃ karissati. Idaṃ vuttaṃ hoti ‘‘samaṇena gotamena ‘sayaṃ abhiññā sacchikatvā upasampajja viharissati sattāha’nti vuttaṃ, so sattāho amhākaṃ kiṃ apphāsukaṃ karissati. Handa mayaṃ sattāhabbhantare etaṃ dhammaṃ sacchikātuṃ sakkā, na sakkāti aññāṇatthampi brahmacariyaṃ carissāmā’’ti. Atha vā jānāma tāvassa dhammanti ekadivase ekavāraṃ aññāṇatthampi etesaṃ cittaṃ nuppannaṃ, sattāho pana etesaṃ kusītānaṃ kiṃ karissati, kiṃ sakkhissanti te sattāhaṃ pūretunti ayamettha adhippāyo. Sīhanādanti paravādabhindanaṃ sakavādasamussāpanañca abhītanādaṃ naditvā. Paccupaṭṭhāsīti patiṭṭhito. Tāvadevāti tasmiññeva khaṇe. Rājagahaṃ pāvisīti rājagahameva paviṭṭho. Tesaṃ pana paribbājakānaṃ kiñcāpi idaṃ suttantaṃ sutvā viseso na nibbatto, āyatiṃ pana nesaṃ vāsanāya paccayo bhavissatīti. Sesaṃ sabbattha uttānamevāti. > There, "touched by the Evil One" means touched by Māra the Evil One. "In that..." means in whom. "Even for the purpose of knowing" means even for the sake of understanding. "What will seven days do?" means: what will seven days, as specified by the ascetic Gotama, do to us? This is what is meant: "The ascetic Gotama said, 'having realized it himself through direct knowledge, he will enter and dwell in it for seven days'; what discomfort will that seven days bring us? Come, let us lead the holy life even for the purpose of knowing whether it is possible or not possible to realize this Dhamma within seven days." Alternatively: "Let us understand his Dhamma first"—not even once in a single day did the thought occur to them, even for the purpose of knowing; what, then, will seven days do for these lazy ones? How could they be able to complete seven days? This is the meaning here. "Lion's roar" means having roared a fearless roar that crushes the doctrines of others and exalts one's own doctrine. "Stood near" means was established. "Right then" means at that very moment. "Entered Rājagaha" means he went into Rājagaha itself. However, although no distinction arose for those wanderers upon hearing this discourse, nevertheless it will be a condition for their \[beneficial\] imprint in the future. Everything else everywhere is quite clear. > — English (machine translation) (machine translation) _First 46 of 49 passages. [Read on](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini~en-mt.25.p1) — English, machine translation ## Commentaries (1) - [Līnatthappakāsinī (Dīghanikāya-ṭīkā)](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini!linatthappakasini.25.49) — Dhammapāla, Pāli ## Linked texts (1) - [Udumbarikasutta](https://indike.org/pramana/in.bauddha.theravada.sp.digha.25.1.1) — Pāli --- Source: [https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25](https://indike.org/pramana/in.bauddha.theravada.sp.digha!sumangalavilasini.25) · Pramāṇa