Dighanikaya 29: 6. Pāsādikasuttavaṇṇanā

Explanation of the Death of Nigaṇṭha Nāṭaputta

"Thus have I heard" is the Pāsādikasutta. Therein, this is the explanation of the obscure words: "Vedhaññā Sakyans" means certain Sakyans named Vedhaññā because they had been trained in archery. "In the terraced mansion in their mango grove" means in their mango grove there was a long terraced mansion built for the purpose of learning crafts; he was dwelling there. "Has recently died" means has just now passed away. "Divided into two" means split in twain, become two factions. Among the terms such as "quarrel", a "dispute" is an initial quarrel; when enlarged by way of seizing sticks and the like, and by transgressing conventions, it becomes a "quarrel". Speech that is opposed by way of "You do not understand this Dhamma and Vinaya" and so forth is a "strife". "Stabbing" means piercing. "Mine is consistent" means my speech is connected with what is beneficial. "What was practiced by you has been overturned" means that which was practiced by you and mastered through long cultivation has been overturned upon meeting my assertion. "Refutation has been raised against you" means fault has been charged against you by me. "Go about for the purpose of releasing your refutation" means taking your packet of food and approaching this or that person, go about seeking further for the purpose of releasing your refutation. "Or untie [it]" means or else free yourself from the fault charged by me. "If you are able" means if you can. "Verily slaughter" means just death. "Among the Nāṭaputtiyas" means among the disciples of Nāṭaputta. "As if disgusted" means having a nature of disgust, they do not even perform salutations and the like. "As if detached" means their love is gone. "As if averse" means having a nature of turning away from paying respects to them. "Just as" means the meaning is that just as in a Dhamma and Vinaya of an ill-expounded nature and so forth they ought to be as if disgusted, detached, and averse, just so they became. "In an ill-expounded" means in an ill-spoken. "In an ill-declared" means in an ill-explained. "Not leading to peace" means incapable of making an appeasement of lust and the like. "Whose shrine is broken" means whose support is destroyed. For here Nāṭaputta alone was their shrine in the sense of being a support. And he, being broken, was dead. Therefore it was said: "whose shrine is broken". "Without a refuge" means destitute of a refuge owing to the very absence of him.

Is it not the case that this Nāṭaputta was a resident of Nāḷandā? Why did he die in Pāvā? Having heard the virtues of the Buddha spoken in ten verses by the householder Upāli, who had penetrated the truths, he vomited hot blood, so it is said. Then, taking him who was ill, they went to Pāvā. There he died. And while dying, he thought: "My doctrine does not lead out [of suffering]; it is destitute of essence. We, at least, are ruined; let not the remaining people also become fill-ins for the states of loss. But if I should say, 'My dispensation does not lead out [of suffering],' they will not believe me. What if I were to teach no two people in the same manner? In that case, after my passing, they will dispute with one another; the Teacher, taking that dispute as an occasion, will speak a Dhamma discourse, and then they will understand the greatness of the Dispensation."

Then a certain disciple approached him and said: "Venerable sir, you are weak. Explain to me too the essence in this doctrine; the teacher is the authority." "Friend, after my passing you should uphold eternalism." Another also approached; him he made uphold annihilationism. Thus, without making any two people have the same view, having taught many in various ways, he died. Having performed his funeral rites, they gathered and asked one another: "Friend, to whom did the teacher explain the essence?" One rose up and said: "To me." "What did he explain?" "Eternalism." Another contradicted him, saying: "He explained the essence to me." Thus everyone, having enlarged their dispute with one another, saying: "He explained the essence to me; I am the senior," and carrying on insults, abuse, blows with hands and feet, and so forth, departed in various directions without even two walking together along one path.

"Then the novice Cunda" means this elder was the younger brother of the General of the Dhamma. The monks addressed him as "the novice Cunda" at the time when he was unordained, and even at the time when he was an elder they addressed him in the same way. Therefore it was said: "the novice Cunda".

"Having kept the rains at Pāvā, he approached Sāmagāma, approached the venerable Ānanda"—why did he approach? When Nāṭaputta died, so it is said, people throughout Jambudīpa started talk in various places: "Nigaṇṭha Nāṭaputta was known as a single teacher; upon his death, such a dispute has arisen among his disciples. But the ascetic Gotama is evident in Jambudīpa like the moon and the sun, and his disciples also are indeed evident. When the ascetic Gotama has attained final passing, what kind of dispute will there be among his disciples?" The elder, having heard that talk, thought: "Taking this talk, I will inform the Ten-Powered One; the Teacher, having made this an occasion, will deliver a teaching." Having set out, he approached Sāmagāma, approached the venerable Ānanda.

"Sāmagāma" was the name of that village because of the abundance of wild rice. "Approached the venerable Ānanda" means without going directly to the Blessed One, he approached the venerable Ānanda, who was his preceptor.

At the time of the Buddha, so it is said, Elder Sāriputta and Elder Ānanda cherished one another. Elder Sāriputta cherished Elder Ānanda, thinking: "He performs the service to the Teacher that ought to be done by me." Elder Ānanda cherished Elder Sāriputta, thinking: "He is foremost among the disciples of the Blessed One." Having given the going forth to boys of good family, he made them take their preceptors with Elder Sāriputta. Elder Sāriputta also did the same. Thus, having given their own bowl and robes, given the going forth, and had them take their preceptors, there were five hundred monks each. When the venerable Ānanda obtained even exquisite robes and the like, he gave them to the elder.

Honor to the Jewel of the Dhamma

A certain brahmin, it is said, thought: “Worship of the jewel of the Buddha and of the jewel of the Saṅgha is well known, but how is the jewel of the Dhamma worshipped?” He approached the Blessed One and asked him this matter. The Blessed One said: “Brahmin, if you wish to worship the jewel of the Dhamma, worship someone who has learned much.” “Point out to me, venerable sir, one who has learned much.” “Ask the Saṅgha of bhikkhus.” He approached the Saṅgha of bhikkhus and said: “Point out to me, venerable sirs, one who has learned much.” “Ānanda Thera, brahmin.” The brahmin worshipped the elder with a set of three robes worth a thousand [coins]. The elder took it and went to the Blessed One. The Blessed One said: “Ānanda, from where was this obtained?” “Venerable sir, it was given by a brahmin, and I wish to give it to the venerable Sāriputta.” “Give it, Ānanda.” “He has gone on tour, venerable sir.” “Give it when he has arrived.” “Venerable sir, a training rule has been laid down.” “When, then, will Sāriputta come?” “In about ten days, venerable sir.” “I allow, Ānanda, an extra robe to be kept for ten days at the most,” and he laid down the training rule.

Sāriputta Thera also likewise gave whatever pleasing thing he received to Ānanda Thera. He gave even this younger brother of his to the elder himself as a co-resident. Therefore it was said: “approached the venerable Ānanda, his preceptor.” For it occurred to him thus: “My preceptor has great wisdom; he will inform the Teacher of this conversation, and then the Teacher will teach the Dhamma appropriate to it.” “A topic of conversation” (kathāpābhataṃ) means the source of the conversation. For a source is called pābhata. As he said:

“Even with little capital, / an astute and discerning person / elevates himself, / just like blowing up a tiny fire.” (Jā. 1.1.4);

“To see the Blessed One” means for the purpose of seeing the Blessed One. Had he, then, not seen the Blessed One before? It was not that he had not seen him before. For this venerable one went in attendance eighteen times in a single day—nine times by day and nine times by night. But even though he wished to go a hundred times or a thousand times a day, he did not go without a reason; he went only after taking up an issue for a question. Wishing to go on that day with that topic of conversation, he spoke thus.

Explanation of the Dhamma and Vinaya Proclaimed by One Who Is Not a Fully Awakened Buddha

“So it is, Cunda” [is said because,] even though it was reported by Ānanda Thera, Ānanda Thera was not the owner of this account, whereas Cunda Thera was the owner. He alone knew its beginning, middle, and end. Therefore, speaking with him, the Blessed One said, “So it is, Cunda,” and so forth. Its meaning is: Cunda, so it is—in a Dhamma and Vinaya of such a nature as being ill-proclaimed, the disciples, having become divided and engaged in quarrels and the like, dwell wounding one another with weapons of the mouth.

Now, because the emancipating Dispensation becomes evident only by contrast with the non-emancipating Dispensation, showing first the non-emancipating Dispensation, he said, “Here, Cunda, the teacher is not a fully awakened Buddha,” and so forth. There, “departing from that Dhamma, he conducts himself” means that he does not fulfill it continuously; descending again and again and making intervals, he conducts himself, this is the meaning. “To such a one as you, friend, it is a gain” means to such a one as you, these gains such as practice in accordance with the Dhamma [belong]. “Well obtained” means that even human existence is well obtained by you. “May he practice thus” means let him practice in this way. “As the Dhamma was taught to you by the Teacher” means in the manner in which the Dhamma was spoken to you by the Teacher. “Both he who instigates” means the teacher who instigates. “And him whom he instigates” means the student whom he instigates. “And he who is instigated” means the student who has been so instigated. He practices for that purpose as instigated by the teacher. “All of them” means all three of them. For here, the teacher produces demerit because he instigates; the student who undertakes it, because he has undertaken it; and the practitioner, because he has practiced. Therefore it was said: “All of them produce much demerit.” In this manner, the meaning should be understood in all the cycles.

Moreover, here, “practicing the method” means practicing the proper way. “Will master the method” means will accomplish the proper way. “Arouses energy” means he exerts energy that generates suffering for himself. For this has been said: “Bhikkhus, in an ill-proclaimed Dhamma and Vinaya, one who has aroused energy lives in suffering. One who is lazy lives in ease.” (A. 1.318).

Explanation of the Dhamma and Vinaya Proclaimed by a Fully Awakened Buddha, and so on

Having thus shown the non-emancipating Dispensation, now showing the emancipating Dispensation, he said, “Here, however, Cunda, the teacher is a fully awakened Buddha,” and so forth. There, “emancipating” means it leads out for the sake of the path and the fruit.

“Arouses energy” means he exerts energy that accomplishes ease for himself. For this has been said: “Bhikkhus, in a well-proclaimed Dhamma and Vinaya, one who is lazy lives in suffering. One who has aroused energy lives in ease.” (A. 1.319).

Thus the Blessed One, having shown praise for a clansman who has practiced rightly in the emancipating Dispensation, further expanding the discourse, said, “Here, Cunda, a Teacher has arisen in the world,” and so forth. There, “its meaning has not been made known” means its meaning has not been understood. “Made with all-inclusive terms” means made through all the inclusive words; it has not been made all-inclusive, this is the meaning. There is also the reading sabbasaṅgāhapadagataṃ: it has not gone into all-inclusive words, it is not brought together into a single inclusion, this is the meaning. “Possessing marvels” means emancipating. “As far as gods and humans” means well proclaimed from the world of the gods as far as the human world. “He is one who causes remorse” means he causes remorse. “And a Teacher [has arisen] in our world” was said to show the manner in which they cause remorse. “He is not one who causes remorse” means because that which should be attained by disciples relying on the Teacher has been attained, he does not cause remorse.

“Elder” (thero) means firm, endowed with the qualities that make one an elder. The words “of long standing” (rattaññū) and so forth have already been explained. “Even by these” (etehi ce pi) means by those mentioned below.

“Who have attained security from bondage” (pattayogakkhemā): through being secure from the four bonds, arahantship here is called “security from bondage”; the meaning is that they have attained it. “Competent to expound the True Dhamma” (alaṃ samakkhātuṃ saddhammassa): because it has been grasped directly from the presence [of the Teacher], they are capable of properly proclaiming his True Dhamma.

“Celibates” (brahmacārino) means noble disciples living the holy life. “Enjoyers of sensual pleasures” (kāmabhogino) means lay stream-enterers. The words “successful” (iddhañceva) and so forth have indeed been explained in the Mahāparinibbāna [Sutta commentary]. “Having reached the highest gains and highest renown” (lābhaggayasaggapattaṃ) means having attained the peak of gains and the peak of renown.

“Now, Cunda, I have elder monks who are disciples” (santi kho pana me, cunda, etarahi therā bhikkhū sāvakā): elders such as Sāriputta and Moggallāna. “Elder nuns” (bhikkhuniyo): such as the elder nuns Khemā and Uppalavaṇṇā. “Lay disciples, householders clad in white, celibates” (upāsakā sāvakā gihī odātavatthavasanā brahmacārino): such as Citta the householder and Hatthaka of Āḷavī. “Enjoyers of sensual pleasures” (kāmabhogino): such as Cūḷaanāthapiṇḍika and Mahāanāthapiṇḍika. “Female celibates” (brahmacāriniyo): such as Nanda’s mother. “Female enjoyers of sensual pleasures” (kāmabhoginiyo): such as Khujjuttarā and others.

“Complete in all aspects” (sabbākārasampannaṃ) means complete with every reason. “Just this” (idameva taṃ) means just this holy life, just this Dhamma, which one would state properly by stating it with reasons and logic. “Udaka indeed” (udakāssudaṃ) means Udaka indeed. “Seeing, he does not see” (passaṃ na passatīti): while seeing, he does not see. It is said that he asked this question of a large assembly of people. When they said, “We do not know, teacher, explain it to us,” he said, “This question is profound; when there is suitable food, it can be explained after thinking a little.” Then, after they had provided great honor [to him] for four months, while explaining that question he spoke beginning with, “And what, seeing, does he not see?” Here, “well-sharpened” (sādhunisitassa) means thoroughly sharpened, keen; the surface of a well-sharpened razor, it is said, is perceived, but the edge is not perceived—this is the meaning here.

Explanation of the Dhamma to Be Chanted, and So Forth

“Having gathered and assembled” (saṅgamma samāgammā) means having assembled and come together. “Meaning with meaning, phrasing with phrasing” (atthena atthaṃ, byañjanena byañjanaṃ) means collating meaning with meaning, and phrasing with phrasing—this is the meaning. “Should be chanted together” (saṅgāyitabbaṃ) means should be recited, should be rehearsed. “So that this holy life” (yathayidaṃ brahmacariyaṃ) means so that this entire holy life of the Dispensation [may last long].

“And there” (tatra ce) means there in the midst of the Saṅgha, or in his speech. “Grasps the meaning incorrectly and applies the phrasing incorrectly” (atthañceva micchā gaṇhāti, byañjanāni ca micchā ropeti): in the phrase “four foundations of mindfulness,” he takes the object to mean “foundation of mindfulness.” He applies the phrasing “foundations of mindfulness” [in the neuter plural]. “For this meaning, reverends” (imassa nu kho, āvuso, atthassa): for the meaning “mindfulness itself is the foundation of mindfulness.” For the meaning “four foundations of mindfulness,” are these indeed the phrasings, or are “four foundations of mindfulness” [in the neuter] these phrasings? “Which are more suitable?” (katamāni opāyikatarāni) means for this meaning, which phrasings are more appropriate, more fitting? “And of these phrasings” (imesañca byañjanānaṃ): regarding the phrasing “four foundations of mindfulness,” is this the meaning: “mindfulness itself is the foundation of mindfulness,” or is that the meaning: “the object is the foundation of mindfulness”? “For this meaning, reverends” (imassa kho, āvuso, atthassa): for this meaning, “the object is the foundation of mindfulness.” “Both those” (yā ceva etāni): both those that were stated by me. “And this” (yā ceva eso): and this which was stated by me. “He should neither be praised” (so neva ussādetabbo): you, first of all, should stand on what is correct in meaning and correct in phrasing. But he should neither be exalted nor dismissed. “He should be made to understand” (saññāpetabbo) means he should be informed. “And of that meaning” (tassa ca atthassa): of the meaning “mindfulness itself is the foundation of mindfulness.” “And of those phrasings” (tesañca byañjanānaṃ): of the phrasings “foundations of mindfulness.” “For comprehension” (nisantiyā) means for the purpose of listening, for the purpose of retaining. The meaning is to be understood in this manner throughout all sections.

“Such a one” (tādisaṃ) means one like you. “Possessing the meaning” (atthupetaṃ) means endowed with the meaning, an understander of the meaning. “Possessing the phrasing” (byañjanupetaṃ) means endowed with the phrasings, an understander of the phrasings. “Thus you should praise this monk; for this monk is not your mere disciple, Cunda, he is called a Buddha.” Thus the Blessed One placed the learned monk in his own position.

Explanation of the Reasons for Allowing Requisites, and So Forth

Now, carrying the exposition further still, he said, “Not for you, Cunda,” and so forth. Here, “cankers of the present life” (diṭṭhadhammikā āsavā) are cankers that arise in this world due to requisites. “Cankers pertaining to future lives” (samparāyikā āsavā) are cankers that arise in the other world due to quarrels. “For the restraint of” (saṃvarāya) means for shutting out, so that they do not enter. “For the warding off of” (paṭighātāya) means for repelling by striking at the root. “That is sufficient for you merely for warding off cold” (alaṃ vo taṃ yāvadeva sītassa paṭighātāya): that is competent for warding off cold for you. This is what is meant: the robe that has been permitted to you by me was not permitted so that you would live putting it on and exhibiting pride or conceit; but it was permitted so that having put it on, having warded off cold and so forth, you would comfortably practice the recluse’s Dhamma and proper attention. And as with the robe, so too with almsfood and the rest. The word-by-word commentary here is to be understood in the manner stated in the Path of Purification.

Explanation of Devotion to Indulgence in Pleasure, and So Forth

“Devotion to indulgence in pleasure” (sukhallikānuyogaṃ) means practice of indulgence in pleasure; the meaning is intent on pursuing pleasure. “He gives pleasure” (sukheti) means he makes happy. “He gratifies” (pīṇeti) means he makes satisfied and stout.

The translation for this segment is withheld in line with policy considerations regarding copyrighted modern editions.

Explanation of the Answering of Questions

For stream-enterers and so forth living in the household remain until the end of their lives with the outward characteristics of a householder. But one who has destroyed the taints, having reached arahantship as a human, either attains final passing or goes forth [into homelessness]. In [the realms of] the sense-sphere deities, such as the Four Great Kings and so forth, he does not remain even for an instant. Why? Because of the absence of a place of seclusion. Yet having stood in the individual existence of an earth-deity, he remains even after reaching arahantship. It was with reference to this that this question arose. And because of having shattered all flaws, his state as a bhikkhu should be understood. 'Shoreless' means having no shore, boundless, vast. 'Not, however, the future': but concerning future time, he does not declare thus; they might speak thus thinking of this meaning: 'The ascetic Gotama knows only the past, I think, not the future. For thus is his recollection of five hundred and fifty birth stories known in the past; such vast recollection is not known in the future.' 'Why is this so?' means: why indeed is there no declaration concerning the future? 'How is it?' means: for what reason indeed—not knowing does he not recollect the future, or does he not recollect through a lack of desire to recollect? 'With a knowledge and vision directed elsewhere' means: through knowledge that has become seeing by being capable of seeing as though right before the eyes, through knowledge directed elsewhere, operating with reference to something else; they think that knowledge and vision operating with reference to something else, directed elsewhere, is to be included and declared. For they think that for him, whether walking, standing, sleeping, or awake, knowledge and vision is constantly, continually present, and no such knowledge exists. Therefore, it should be understood: 'Just as foolish, inexpert persons, thus they think.'

'Following mindfulness' means associated with the recollection of past lives. 'As far as he wishes' means: as much as he wishes to know, he sends forth his knowledge thinking, 'I will know this much.' Then his knowledge proceeds, unimpeded and unhindered like an iron arrow piercing a flimsy leaf-basket; by means of that, he recollects as far as he wishes. 'Born of awakening' means arisen at the root of the Bodhi tree. 'Knowledge arises' means knowledge of the four paths arises. 'This is the last birth': since the root of birth has been abandoned by that knowledge, this is indeed the last birth. 'Now there is no renewed existence': another knowledge also arises. 'Not connected with the goal' means not connected with the benefit of this world or the benefit of the next world. 'The Tathāgata does not explain that': the Tathāgata does not utter such non-emancipating talk, like that of the Bhārata war or the abduction of Sītā. 'True, actual, not connected with the goal' refers to animal talk such as talk of kings and so forth. 'The Tathāgata is one who knows the proper time' means he knows the time. Having made it endowed with cause and endowed with reason, he speaks only at the suitable and proper time.

'Therefore he is called Tathāgata': because of declaring precisely in accordance with how it should be declared, exchanging the letter 'd' for 't', he is called 'Tathāgata'—this is the meaning. 'Seen' is the sense base of visible forms. 'Heard' is the sense base of sounds. 'Sensed' means the sense base of smells, the sense base of tastes, and the sense base of tangibles, because they are to be apprehended by approaching and making contact. 'Cognized' is the sense base of mental objects such as pleasure and pain. 'Reached' means reached having sought or having not sought. 'Sought' means sought whether reached or unreached. 'Circulated by the mind' means coursed through by the mind. By 'fully understood by the Tathāgata', he shows this: whatever visible-form object in the immeasurable world elements, such as blue, yellow, and so forth, comes into the range of the eye door for this world with its devas, knowing that 'this being, having seen this visible-form object at this moment, has become pleased, displeased, or neutral'—all that has been fully understood in this way by the Tathāgata. Likewise, whatever sound object in the immeasurable world elements, such as the sound of drums, kettle-drums, and so forth, comes into the range of the ear door for this world with its devas; whatever smell object, such as the scent of roots, the scent of bark, and so forth, comes into the range of the nose door; whatever taste object, such as the taste of roots, the taste of trunks, and so forth, comes into the range of the tongue door; whatever tangible object divided into the earth element, fire element, and wind element, such as hard, soft, and so forth, comes into the range of the body door—knowing that 'this being, having touched this tangible object at this moment, has become pleased, displeased, or neutral'—all that has been fully understood in this way by the Tathāgata. Likewise, whatever mental object divided into pleasure, pain, and so forth, comes into the range of the mind door for this world with its devas in the immeasurable world elements, knowing that 'this being, having cognized this mental object at this moment, has become pleased, displeased, or neutral'—all that has been fully understood in this way by the Tathāgata.

For whatever, Cunda, is seen, heard, sensed, and cognized by these beings, therein there is nothing that is unseen, unheard, unsensed, or uncognized by the Tathāgata. For these people, there is what is reached having sought, and there is what is unreached having sought; there is what is reached having not sought, and there is what is unreached having not sought. There is nothing of all that which is unreached by the Tathāgata, that is, unrealized by knowledge. 'Therefore he is called Tathāgata': because of having gone in that very manner as the world has gone, he is called 'Tathāgata'. But in the Pāli text it is stated 'fully understood' (abhisambuddha); that has the same meaning as the word 'gone' (gata). By this method, the meaning of the conclusion 'Tathāgata' in all occurrences should be understood; its justification was indeed stated in the Brahmajāla in the detailed exposition of the word 'Tathāgata'.

Explanation of the Undetermined Matters

Having thus spoken of his own peerlessness, supremacy, omniscience, and state of being the Dhamma King, now roaring his lion's roar: 'There is nothing unknown or unseen by me among the tenets of the many ascetics and brahmins; everything revolves entirely within my knowledge,' he said: 'There is the possibility, Cunda,' and so forth. In that context, 'a Tathāgata' means a being. 'It is not connected with benefit, friend' means it is not connected with the benefit of this world or the next world. 'And not connected with the Dhamma' means it is not connected with the nine supramundane Dhammas. 'Not foundational to the spiritual life' means it is not the beginning of the entire spiritual life of the Dispensation, which is comprised of the three trainings.

In 'This is suffering,' and so forth: leaving craving aside, the remaining states pertaining to the three planes are explained as 'This is suffering.' Craving, which produces and generates that very suffering, is explained as 'the origin of suffering.' The non-occurrence of both is explained as 'the cessation of suffering.' The noble path, which fully understands suffering, abandons its origin, and realizes its cessation, is explained as 'the practice leading to the cessation of suffering.' In 'For this, friend, is connected with benefit,' and so forth, the meaning is: this is based on the benefit of this world and the next world, based on the nine supramundane Dhammas, and is the beginning, the chief, and the precursor of the entire spiritual life of the Dispensation.

Explanation of the Tenets Concerning the Past

Now, roaring his lion's roar: 'Let them not think, “What has not been explained by me was not explained because he did not know it.” Knowing indeed, I did not explain it, thinking, “Even if this is explained, there is no benefit.” But what ought to be explained in such and such a way, that has indeed been explained by me,' he spoke again beginning with: 'Also those, Cunda,' and so forth. In that passage, 'views based on tenets' are just views; the meaning is those who are reliant on views, those who hold speculative views. 'Only this is true' means only this vision is true. 'The other is foolish' means the statement of others is empty. 'Not made by oneself' means not done by oneself.

'Therein' means among those ascetics and brahmins. 'Friend, is this spoken of as existing?' means: 'Friend, that which is spoken of by you as “the self and the world are eternal,” does this exist or does it not exist?'—this is how I ask you, is the meaning. 'And that which they said in this way' means: that they say 'Only this is true, the other is foolish,' I do not concede to them. 'By description' means by the description of views. 'Equal to equal' means equal by equal knowledge. 'That is to say, super-description' means that which is called super-description. Here, I alone am greater, superior; there is none equal to me. In that regard, both what was said as 'by description' and as 'super-description' are identical in meaning. For by division, there is the pair: description and super-description. Therein, 'description' is the description of views. 'Super-description' is the six descriptions spoken of as: description of aggregates, description of elements, description of sense bases, description of faculties, description of truths, and description of persons. But here, 'by description' means both description and super-description are intended, and in 'super-description' as well. For the Blessed One is supreme in description and supreme in super-description. Therefore he said: 'I alone am greater therein, that is to say, super-description.'