Dighanikaya 27: 4. Aggaññasuttavaṇṇanā

Explanation of Vāseṭṭha and Bhāradvāja

‘Thus have I heard’ is the Aggañña Sutta. Therein, this is the explanation of the obscure words: ‘at the Eastern Monastery in the mansion of Migāra’s mother’—here, this is the background story. In the past, one hundred thousand aeons ago, a female lay follower invited the Blessed One Padumuttara, gave a gift to one hundred thousand monks headed by the Buddha, and lying at the Blessed One’s feet, made an aspiration: ‘In the future, may I be the foremost female attendant of a Buddha like you!’ Wandering through samsara for one hundred thousand aeons among devas and humans, in the time of our Blessed One she took conception in the womb of Queen Sumanā in the house of the treasurer Dhanañcaya, the son of the treasurer Meṇḍaka, in the city of Bhaddiya. At the time of her birth, they gave her the name Visākhā. When the Blessed One came to the city of Bhaddiya, having gone out to welcome the Blessed One together with five hundred maidservants, she became a stream-enterer upon the very first sight [of him].

At a later time, she went to the house of young Puṇṇavaḍḍhana, son of the banker Migāra, in Sāvatthī. There, the banker Migāra placed her in the position of his mother. Therefore, she is called “Migāra's Mother.” When she was departing for her husband's family, her father had an ornament called the “great creeper ornament” made. In that ornament, four nāḷis of diamonds were used, eleven nāḷis of pearls, twenty-two nāḷis of coral, and thirty-three nāḷis of gems. Thus it reached completion with these and other seven precious things. Fastened onto the head, it hung down to the top of her feet. Only a woman possessing the strength of five elephants is capable of wearing it. At a later time, having become the foremost female attendant of the One of Ten Powers, she sold that adornment and, having a monastery made for the Blessed One for nine crores, had a mansion built on a plot of land measuring a karīsa. In it there were five hundred rooms on the upper story and five hundred on the lower story; thus it was adorned with a thousand rooms. Thinking, “A bare mansion is not beautiful,” she had five hundred two-story houses, five hundred small mansions, and five hundred long halls built surrounding it. The monastery festival reached completion in four months.

For another in the condition of a woman, there was no sacrifice of wealth in the Buddha's Dispensation like that of Visākhā; nor for another in the condition of a man, like that of Anāthapiṇḍika. For he, having expended fifty-four crores, had the Jetavana Great Monastery built on a site in the southern quarter of Sāvatthī resembling the Mahāvihāra of Anurādhapura. Visākhā had the Eastern Monastery built on a site in the eastern quarter of Sāvatthī resembling the monastery of Queen Uttarā. Out of compassion for these two families, the Blessed One, while dwelling dependent on Sāvatthī, lived in constant residence in these two monasteries. He would spend one rains retreat in Jetavana and one in the Eastern Monastery. At that time, however, the Blessed One was dwelling in the Eastern Monastery. Therefore it is said: “in the Eastern Monastery, in the mansion of Migāra's Mother.”

“Vāseṭṭha and Bhāradvāja” means the novice Vāseṭṭha and the novice Bhāradvāja. “Living among the monks”: they were neither living out the probation of other sects nor the probation for an offence. Rather, because they were under the required age, they were living aspiring to the state of a monk. Therefore he said: “desiring the state of a monk.” For both of these were born into prominent northern brahmin families of great wealth, with a fortune of forty crores each, masters of the three Vedas; having heard the Vāseṭṭha Sutta in the Majjhimanikāya, they went for refuge; having heard the Tevijja Sutta, they went forth; and at this time, desiring the state of a monk, they were living [with them]. “Was walking up and down in the open air”: on the eastern side of the mansion that extended north and south, in the shadow of the mansion, shining with the six-coloured rays of the Buddha that rushed into the path of the wind like a golden festoon a hundred cubits high being drawn by mechanical cords, he was walking up and down.

“Walked up and down following”: having raised their hands in veneration and bowed their bodies, they walked up and down following him. “Addressed Vāseṭṭha”: he was the wiser of the two and knew what was to be taken up and what was to be dropped; therefore he addressed him. “You are indeed” means you are indeed. “Brahmins by birth” means of brahmin caste. “Of brahmin lineage” means born of high families among brahmins, endowed with lineage. “From brahmin families” means from a brahmin family; the meaning is: having abandoned a brahmin family endowed with wealth and the like. “Do not revile” means they do not revile with the ten grounds for reviling. “Do not insult” means they do not insult with diverse abusive speech; this is the meaning. Thus the Blessed One asks, knowing full well that “Brahmins are reviling and insulting these novices.” Why? For the sake of giving rise to talk, thinking: “If not asked by me, they will not speak first, and if nothing is spoken, talk will not arise.” “Surely” is a particle in the sense of certainty; the meaning stated is: “Surely, venerable sir, the brahmins revile and insult us.” “Customary” means suitable to themselves. “Complete” means filled out by repeatedly bringing in words and syllables according to their inclination. “Not incomplete” means unbroken, having proceeded without interruption.

Why, however, do the brahmins revile these novices? Because of helplessness. For these novices were sons of foremost brahmins, masters of the three Vedas, well known and respected among brahmins in Jambudīpa; because they had gone forth, other sons of brahmins went forth as well. Then the brahmins, feeling “We have become helpless,” out of this helplessness, seeing them whether at the village gate or within the village, revile them, saying: “You have broken the brahmin tradition, and you wander about following behind a shaven-headed recluse, greedy for tastes!” and so on, as well as the words occurring in the text: “Only the brahmin is the best class,” and so on. Even while they were reviling them, the novices did not show anger or resentment, but only when asked by the Blessed One did they report: “Surely, venerable sir, the brahmins revile and insult us.” Then the Blessed One, asking about the manner of their reviling, asks: “In what way, then, [do they revile] you?” Explaining, they said “The brahmins, venerable sir,” and so on.

Herein, 'the best class' means: in making designations of birth, clan, and the like, they show that only the brahmin is best. 'Other classes are low' means: they say that the other three classes are low and inferior. 'Bright' means pale [or white]. 'Dark' means black. 'Purified' means: they are purified in making designations of birth, clan, and the like. 'Sons of Brahmā' means: sons of Mahābrahmā. 'Born from his chest, born from his mouth' means: having dwelt in his chest, they came forth from his mouth; or, 'born from the chest' means raised having been held to the chest. 'Born of Brahmā' means: produced from Brahmā. 'Created by Brahmā' means: fashioned by Brahmā. 'Heirs of Brahmā' means: heirs to Brahmā. 'You have gone over to a low class' means: you have attained a low class. 'To the shaven ascetics' means: they speak reviling and despising them, not with reference merely to the shaven state and the ascetic state alone. 'Menials' means: householders. 'Dark' means: black ones. 'Kinsmen' means: those who have become kinsmen of Māra, those on Māra's side. 'Offspring of the feet' means: those who are the offspring of Mahābrahmā's feet, the meaning being 'born from his feet.'

In 'Surely, Vāseṭṭha, the brahmins, not remembering the ancient tradition, have spoken thus': here, 'vo' is merely a particle, or it is a genitive term, meaning 'your brahmins.' 'Ancient tradition' means: the primeval, foremost lineage of conduct concerning the origin of the world. 'Not remembering' means: failing to recollect. This is what is meant: 'Certainly, Vāseṭṭha, the brahmins, not recollecting and not knowing the ancient origin of the world, say this.' The passage beginning 'Brahmin women are seen' was spoken in order to demolish their dogma. Therein, 'brahmin women' means: brahmin women are seen who have been brought into the family through wedding ceremonies in order to obtain sons for the brahmins. 'Moreover, in due course they also become menstruating': the meaning is that they develop their menses. 'Pregnant' means: with child. 'Giving birth' means: generating sons and daughters. 'Nursing' means: suckling children with breast milk. 'Although born from a womb' means: although born through the urinary passage of brahmin women. 'They have spoken thus' means: they say this. How? 'The brahmin is the best class… [and so forth up to]… heirs of Brahmā.' But if that statement of theirs were true, the womb of brahmin women would be the chest of Mahābrahmā, and the urinary passage of brahmin women would be the mouth of Mahābrahmā; yet this is not to be viewed in that way. Therefore he said: 'And they misrepresent Brahmā,' and so on.

Explanation of the Purity of the Four Classes

Having so far stated this doctrine that silences them, so that they may not get to say, 'Having dwelt in the chest of Mahābrahmā, we came forth from his mouth,' he said 'There are these four classes, Vāseṭṭha,' and so on, to show that all four classes are purified only when proceeding having undertaken wholesome states. 'Reckoned unwholesome' means: designated as unwholesome, or having become an unwholesome share. This is the method everywhere. 'Not noble' means: incapable of the state of nobility. 'Dark' means: naturally black. 'Having dark results' means: their result also is dark, meaning painful. 'In a noble too they' means: in a noble as well, they [are seen]. 'In a certain one' means: in one. This is the method everywhere.

Bright' means: pale through the state of being free from defilements. 'Having bright results' means: their result also is bright, meaning pleasant.

Proceeding in both intermingled' means: proceeding having become mixed, combined with both. 'In which both?' In both dark and bright states, both censured by the wise and praised by the wise. 'When herein the brahmins say thus': herein, regarding these brahmins who, even while proceeding in these dark and bright states, say this, namely, 'The brahmin is the best class,' and so forth. 'The wise do not concede that to them' means: those who are wise in the world do not approve, they do not praise it. 'For what reason? For of these, Vāseṭṭha,' and so forth: this is the summarized meaning here. As to what was said, 'they do not concede,' if it is asked, 'Why so?': because of these four classes, whichever monk is an arahant… [and so forth up to]… fully liberated through right knowledge, he is declared the foremost among them, and they are not of such a kind. Therefore, the wise do not concede it to them.

Herein, among the words beginning with 'arahant': he is an arahant due to reasons such as being far removed from defilements. Through the destruction of the taints, he is one whose taints are destroyed. Seven trainees and virtuous ordinary persons are indeed living the holy life. But this one has lived the life, thus 'one who has lived the life.' The duty of fully understanding and so on regarding the four truths has been done by him through the four paths, thus 'one who has done what was to be done.' The burden of defilements and the burden of aggregates have been laid down by him, thus 'one who has laid down the burden.' 'Laid down' means cast off. An excellent goal, or one's own goal, is the true goal; the true goal has been reached by him, thus 'one who has attained the true goal.' Craving is called the fetter of existence; it has been completely destroyed for him, thus 'one whose fetters of existence are completely destroyed.' 'Liberated through right knowledge' means: liberated having rightly known through cause and condition. 'Among these people' means: in these people, the meaning being 'in this world.' 'In the seen Dhamma and in the hereafter' means: in this existence and in the next existence.

Immediately contiguous' means: devoid of an interval, meaning equal to his own clan. 'Devoted' means: being under his control. 'Subservience' means: the elders show subservience. The younger ones make salutations and the like. Therein, 'proper conduct' means: appropriate action such as performing various duties.

Settled' means: firmly settled, standing unshakeable. 'For whom, now, is there such faith?' For a stream-enterer. For he has settled faith: even when his head is being cut off with a sword, he would not say 'The Buddha is not the Buddha,' or 'The Dhamma is not the Dhamma,' or 'The Saṅgha is not the Saṅgha.' He is one whose faith is firmly established, like Sūrambaṭṭha.

He, it is said, having heard the Teacher's Dhamma discourse and become a stream-enterer, went home. Then Māra created the form of a Buddha adorned with the thirty-two marks of a great man, and standing at his door, sent a message: 'The Teacher has arrived.' Sūrambaṭṭha thought: 'I have just now come having heard the Dhamma in the Teacher's presence; what could this be?' Approaching and reverencing under the impression that he was the Teacher, he stood there. Māra said: 'Ambaṭṭha, what I told you, that "form is impermanent … consciousness is impermanent," was badly spoken. For without investigating, I spoke thus. Therefore you should hold that "form is permanent … consciousness is permanent."' He thought: 'It is impossible for Buddhas to say anything without having investigated, without having seen it for themselves; surely this is Māra who has arrived to cause doubt in me.' Then he said to him: 'Are you Māra?' He was unable to tell a lie. 'Yes, I am Māra,' he confessed. 'Why have you come?' 'To shake your faith,' he said. 'Dark one, evil one, let you stand alone—even a hundred, a thousand, a hundred thousand Mārās like you are incapable of shaking my faith; faith that has come through the path is steady, unshakeable like Mount Sineru planted on a bed of rock; what are you here for?' and he snapped his fingers. Unable to remain, he vanished right there. It was with reference to faith of this kind that 'settled' was said.

'Rooted and established' means established by the root of the path because of having the root of the path produced. 'Firm' means steady. 'Inviolable' means incapable of being shaken by anyone, like a deeply planted city-post. 'This is fitting for him to say' means it is suitable for that noble disciple to say. What? 'I am the Blessed One's son, born of his breast,' and so on. For because he is born in the noble stage relying on the Blessed One, he is the Blessed One's son. Because he dwells in his heart and is established in the paths and fruits by way of the proclamation of Dhamma issuing from his mouth, he is born from his breast, born from his mouth. Because he is born from the noble Dhamma and fashioned by the noble Dhamma, he is Dhamma-born, Dhamma-fashioned. He is an heir to the Dhamma because he is worthy of the inheritance of the nine transcendent Dhammas. 'What is the reason for that?'—if it is asked, why, after saying 'I am the Blessed One's son,' was it said: 'Dhamma-born, Dhamma-fashioned'? Now showing its meaning, he said: 'For this is the Tathāgata's,' and so on. There, in 'Also "body of Dhamma"': why is the Tathāgata called 'body of Dhamma'? For the Tathāgata, having thought over the three-basket Buddha-word with his heart, brought it forth through speech. Therefore his body, because it is made of Dhamma, is Dhamma indeed. Thus Dhamma is his body, so he is 'body of Dhamma.' Just because of being a body of Dhamma, he is a body of Brahmā. For Dhamma is called Brahmā in the sense of best. 'Become Dhamma' means having the nature of Dhamma. Just because of having become Dhamma, he is 'become Brahmā.'

Having shown the refutation of the claim of pre-eminence thus far, now in order to show that very refutation of the claim of pre-eminence by yet another method, he said: 'There comes a time, Vāseṭṭha,' and so on. There, the discussion on contraction and expansion has already been detailed in the Brahmajāla. 'They come to this state' means they come to this state of existence, human existence. 'They are mind-made here' means that even when being reborn here in the human realm, having become spontaneously arisen, they are produced solely by mind, hence 'mind-made.' Just as in the Brahmā realm, here too joy alone performs the function of food for them, hence 'feeding on joy.' In this very way, 'self-luminous' and so forth should also be understood.

Commentary on the Appearance of the Savory Earth

'Turned into a single sheet of water' means the entire world-system became just a single mass of water. 'Darkness' means gloom. 'Blinding darkness' means thick darkness causing blindness by preventing the arising of eye-consciousness. 'Spread out' means settled, spread out on all sides. 'Of boiled milk' means of hot milk. 'Possessed of color' means endowed with color. For its color was like a kaṇikāra flower. 'Possessed of scent' means endowed with scent, wafting a divine scent. 'Possessed of taste' means endowed with taste, being like divine essence that has been added. 'Little honey' means honey made by little bees. 'Flawless' means faultless, free from bee-brood. 'Greedy by nature' means having a greedy disposition. Even in the immediately preceding kappa he was greedy indeed. 'Oh!' he said, overcome with wonder. 'What can this be?'—the meaning is: its color is delightful, its scent too; but what will its taste be like? He who felt greed arising there tasted the savory earth with his finger; having taken it with his finger, he placed it on the tip of his tongue.

'Suffused' means that as soon as it was placed on the tip of the tongue, spreading through the seven thousand taste ducts, it remained delightful. 'And craving overcame him' means and craving arose in him for that.

Commentary on the Appearance of the Moon and the Sun, etc.

'They set about eating it, making mouthfuls' means making morsels, having broken it into lumps, they began to eat. 'Moon and sun' means both the moon and the sun. 'Appeared' means they became manifest.

Now which of them appeared first, which lives in what, what is the size of each, which is higher, which goes quickly, how many are their courses, how do they move, in how large a place do they make light? Both appeared together. The sun is perceived earlier. For when the self-radiance of those beings vanished, there was darkness. Frightened and terrified, they thought: 'How good it would be if light should appear!' Then the sun's disc arose, producing courage among the populace. Therefore its name was 'sūriya' (sun). When it had made light during the day and set, there was darkness again. They thought: 'How good it would be if another light should arise!' Then, as if knowing their desire, the moon's disc arose. Therefore its name was 'canda' (moon).

Among them, the moon dwells in an internal mansion of jewel. On the outside it is surrounded with silver. Both are cool indeed. The sun dwells in an internal mansion of gold. On the outside it is surrounded with crystal. Both are hot indeed.

In terms of measurement, the moon is forty-nine leagues straight across. In circumference, it is one hundred and fifty leagues less three leagues. The sun is fifty leagues straight across, and in circumference it is one hundred and fifty leagues.

The moon is below, the sun is above; the distance between them is a league. From the lower edge of the moon to the upper edge of the sun is a hundred leagues.

The moon moves slowly straight ahead, but swiftly across. On both sides move the lunar mansions and the stars. Like a cow going to its calf, the moon approaches each respective lunar mansion. The lunar mansions, however, do not abandon their own station. The sun's forward motion is swift, while its transverse motion is slow. On the first day of the fortnight, starting from the observance day of the dark fortnight, it moves having left behind the moon's disk by a hundred thousand leagues. Then the moon appears like a streak. On the second day of the fortnight, it leaves it behind by a hundred thousand [leagues], and thus up to the observance day, it proceeds leaving it behind by a hundred thousand leagues each [day]. Then the moon gradually grows and becomes full on the observance day. Again, on the first day of the fortnight, it runs and overtakes it by a hundred thousand leagues. On the second day by a hundred thousand, and thus up to the observance day, it runs and overtakes it by a hundred thousand leagues each [day]. Then the moon gradually wanes and is not seen at all on the observance day. With the moon placed beneath, the sun is above. Like a small dish covered by a large bowl, the moon's disk is hidden. Like the shadow of a house at midday, the shadow of the moon is not perceived. When its shadow is not perceived, it itself is also not visible to those standing far away, just like a lamp during the day.

Regarding 'How many paths do they have?': here there are three paths: the goat path, the serpent-elephant path, and the cow path. Among these, water is abhorrent to goats, but agreeable to elephants. For cows, comfort is found in the equilibrium of cold and heat. Therefore, when the moon and sun ascend the goat path, then the sky does not rain even a single drop. When they ascend the serpent-elephant path, then the sky trickles down as if torn apart. When they ascend the cow path, an equilibrium of the seasons is achieved. The moon and sun emerge outside Sineru for six months, and traverse inside for six months. For in the month of Āsāḷha, they move close to Sineru. Then, having emerged for the subsequent two months, traversing outside, they travel through the middle in the first month of Kattika. Then, proceeding towards the world-sphere [cakkavāḷa], having moved near the world-sphere for three months, having emerged again, they travel through the middle in the month of Citta; then, dashing towards Sineru for two months, they move again near Sineru in Āsāḷha.

Regarding 'In how large a place do they make light?': at one stroke they make light across three continents. How? For when it is sunrise on this continent, it is midday in Pubbavideha, sunset in Uttarakuru, and midnight in Aparagoyāna. When it is sunrise in Pubbavideha, it is midday in Uttarakuru, sunset in Aparagoyāna, and midnight here. When it is sunrise in Uttarakuru, it is midday in Aparagoyāna, sunset here, and midnight in Pubbavideha. When it is sunrise in the continent of Aparagoyāna, it is midday here, sunset in Pubbavideha, and midnight in Uttarakuru.

Regarding 'lunar mansions and stellar forms': the lunar mansions such as Kattikā, as well as the remaining stellar forms, appeared at the very same time as the moon and sun. Regarding 'night and day': from then on, from sunset until the emergence of the dawn is night, and from the emergence of the dawn until sunset is day; in this manner, nights and days were made known. Then, fifteen nights make a half-month, two half-months make a month; in this way, months and half-months were made known. Then four months make a season, three seasons make a year; in this way, seasons and years were made known.

Regarding 'and difference in complexion': the degeneration of complexion. Regarding 'because of pride in their own complexion': because of excessive conceit arising on account of their complexion. Regarding 'whose nature was excessive conceit': whose innate disposition was excessive conceit arising repeatedly. Regarding 'of the savory earth': of the earth that received the name 'savory' due to its consummate savor. Regarding 'they lamented': they repeatedly uttered. Regarding 'Ah, what a taste!': 'Alas, our sweet taste has vanished!' Regarding 'the foremost ancient saying': the primordial lineage narrative of the world's arising. Regarding 'they recite': they repeat.

Explanation of the Appearance of Earth-Crust, etc.

Regarding 'it appeared just so': having become like that, it arose; and it arose like a layer of dry scum on a dried-up reservoir when the water has run out.

Regarding 'sweet creeper' [padālatā]: a certain sweet-tasting, auspicious creeper. Regarding 'kalambukā': a reed-like tube. Regarding 'Alas, what was ours!': 'Alas, the sweet creeper was indeed ours!' Regarding 'Alas, it is lost to us!': 'It has now vanished from us!'

Regarding 'ripening without cultivation': arisen in untilled ground alone. Regarding 'without red coating': free from the inner coating. Regarding 'without husk': devoid of husk. Regarding 'fragrant': it gives off a heavenly fragrance. Regarding 'producing rice grain': it bears only pure, white rice grain as its fruit. Regarding 'ripened and grown again': the place harvested in the evening is ripe in the morning; having grown again, the harvested place is completely normal and not perceived as having been harvested. Regarding 'no harvesting was visible': having not been reaped, it appears completely whole.

Explanation of the Appearance of Female and Male Characteristics, etc.

Regarding 'and of a woman': one who was previously a woman in human existence, the female characteristic appeared for her; for one who was previously a man, the male characteristic appeared. For a female, when obtaining the bodily status of a male, obtains it by gradually fulfilling the states that are the conditions for manhood. A male, when obtaining the bodily status of a female, obtains it on account of sexual misconduct. At that time, however, the female characteristic appeared naturally for a female, and the male characteristic for a male. Regarding 'gazing intently upon': for those who were looking at, gazing upon. Regarding 'burning fever': the burning fever of lust. Regarding 'ashes' [seṭṭhiṃ]: ash. Regarding 'while being carried out': while being led away.

‘Regarded as unrighteous’ means that throwing dirt and the like was regarded as unrighteous. ‘Nowadays regarded as righteous’ means that now it is regarded as righteous, and taking it to be righteous, they go about. For indeed, in some districts, women quarrelling say: ‘Why are you speaking? You did not even receive a lump of cow dung!’ ‘To be drunk’ means suitability for consumption. ‘Storing up’ means having made a store. ‘A defect was evident’ means that the harvested place, having indeed become deficient, was evident. ‘In thickets’ means having become clumps upon clumps, as if tied in bundles in each place.

‘Let us establish boundaries’ means let us set up a boundary. ‘Where indeed’ means he who indeed. ‘Struck with the hand’ means when he did not take their word three times, they struck him with the hand. ‘From that first point on’ means taking that as the beginning.

Explanation of King Mahāsammata

‘He should censure what is to be censured’ means he should make known what should be made known, expel what should be expelled, banish what should be banished—this is what is said. ‘The being among them’ means whichever being among them. But who was he? Our Bodhisatta. ‘We will provide a share of rice’ means: ‘Having brought an ambaṇa measure from each person's field, we will give you a share of rice; you need not do any work; stand in the position of our elder.’

‘A word arose’ means a term, a designation, a concept, a conventional usage arose. ‘“Khattiya, Khattiya” indeed was the second word’: not merely the word alone, but those owners of the fields also performed his consecration with three summations. ‘Delights’ means gladdens, pleases. ‘By what was prime’ means by what was known as prime, or known in the beginning, arisen at the time of the world's arising, there was the production.

Explanation of the Circle of Brahmins and Others

‘Without live coals, without smoke’ means without smoke and coals because of the absence of food to be cooked and eaten. ‘Pestles laid aside’ means pestles fallen away because of the absence of grain to be pounded and cooked. ‘Seeking food’ means searching for gruel and boiled rice by way of begging. ‘People seeing them’ means these people, having seen them. ‘Unable to achieve’ means unable to bear, incapable. ‘Composing books’ means compiling and reciting the three Vedas. ‘They dwell’ means they reside; ‘acchenti’ is also a reading. The meaning is the same. ‘Regarded as low’ means: ‘“They retain mantras, they teach mantras”—this, Vāseṭṭha, was at that time regarded as low.’ ‘Nowadays regarded as excellent’ means that now this has become regarded as excellent: ‘They retain so many mantras, they teach so many mantras.’ ‘Of the circle of brahmins’ means of the assembly of brahmins.

‘Indulging in sexual intercourse’ means having engaged in the sexual act. ‘Engaged in diverse trades’ means they engaged in various renowned, prominent occupations such as cattle rearing, trade, and the like.

‘Suddas, Suddas’ means by that practice of hunters and petty practices, they go swiftly, wretchedly to ruin—they perish, this is the meaning. ‘Indeed there was’ means indeed there is.

‘Deprecating his own status’ means censuring his own khattiya status in this way: ‘One cannot become pure merely by raising a white parasol.’ This is the method everywhere. By ‘Indeed, Vāseṭṭha, from these four circles’, he shows this: ‘There is no separate circle called the circle of ascetics; but since one cannot become pure by birth, purification comes about through one's own right practice. Therefore, the circle of ascetics arises from these four circles. These circles follow the circle of ascetics, and following it, they follow it solely with Dhamma, not with unrighteousness. For having come to the circle of ascetics and fulfilled right practice, they attain purity.’