Dighanikaya 9: 9. Poṭṭhapādasuttavaṇṇanā

Explanation of the Story of the Wanderer Poṭṭhapāda

"Thus have I heard... at Sāvatthī" refers to the Poṭṭhapādasutta. Here is the explanation of the unfamiliar words. "Dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's park" means he dwells there in the park constructed by the householder Anāthapiṇḍika in Prince Jeta's grove near Sāvatthī. "Poṭṭhapāda the wanderer" (poṭṭhapādo paribbājako) was a clothed wanderer named Poṭṭhapāda by name. It is said that in his lay life, being a wealthy brahmin of great means, he saw the danger in sensual pleasures, abandoned a mass of wealth amounting to four hundred million, went forth, and became a teacher of a group of sectarians. "Debaters of doctrines" (samayappavādaka) means [the place] where they debate doctrines; at that place, it is said, brahmins such as Caṅkī, Tārukkha, and Pokkharasāti, as well as renunciants such as the Nigaṇṭhas, naked ascetics, and wanderers gathered together and spoke, discussed, and set forth their own doctrines; therefore, that park is called "debater of doctrines." And that very park was called "Tinduka-cluster" (tindukācīra) because it was surrounded by a row of timbarū trees known as a tindukācīra. Since there was initially only one hall here, and later many halls were constructed on account of this wanderer of great merit, it is therefore called "Single Hall" (ekasālaka) by way of the name acquired based on that single hall. Moreover, because it was a park rich in flowers and fruits that served as a pleasure garden for Mallikā, the queen of King Pasenadi, it came to be designated as "Mallikā's park." In that Mallikā's park of the Single Hall, surrounded by tinduka trees, where doctrines are debated.

"Dwells" means he lives there comfortably. Then one day, at the time of dawn, the Blessed One, having spread his omniscient knowledge and surveying the world, saw the wanderer caught within the net of his knowledge, and considering, "This Poṭṭhapāda appears in the net of my knowledge; what might come of this?", saw: "Today I will go there, and then Poṭṭhapāda will ask me about cessation and emerging from cessation. Comparing it with the knowledge of all Buddhas, I will explain both to him. Then, after a few days, he will take Citta Hatthisāriputta and come into my presence. I will teach them Dhamma; at the conclusion of the teaching, Poṭṭhapāda will go to me for refuge, and Citta Hatthisāriputta will go forth in my presence and attain arahantship." Thereupon, right early in the morning, having tended to his body, having put on his well-dyed double lower robe, having fastened his waistband resembling a flash of lightning, having arranged his cloud-coloured rag-robe over one shoulder like a great cloud settled enveloping Mount Yugandhara, and having hung his precious stone bowl from the tip of his left shoulder, he set out from the monastery like a lion from the foot of the Himalayas, thinking, "I will enter Sāvatthī for alms." With reference to this meaning it was said: "Then indeed the Blessed One..." and so forth.

"It occurred to him": having gone near the city gate, he looked at the sun according to his own preference, saw that it was indeed too early, and this occurred to him. "What if I..." is a particle as if expressing doubt, but Buddhas have no doubt. Yet this preliminary stage of reflection—"Shall we do this? Shall we not do this? Shall we teach the Dhamma to this one? Shall we not teach to this one?"—occurs in all Buddhas. Therefore it says: "What if I..."; the meaning is, "If indeed I..."

"Noisy" means roaring loudly; and of it roaring thus, the sound is high because it rises upward, and great because it spreads across the directions; hence, "with high sound and great sound." For those wanderers, having risen right early in the morning, have no duties to perform toward shrines, nor duties toward the Bodhi tree, nor duties toward teachers and preceptors, nor proper attention. Therefore, having risen right early in the morning and sitting in the morning sun, they start talk concerning one another's hands, feet, and so forth, saying, "This one's hand is handsome; this one's foot is handsome," or concerning the appearance of women, men, boys, girls, and so forth, or concerning some other matter such as enjoyment of sensual pleasures or enjoyment of existence, and in due course they speak various kinds of animal talk, such as talk about kings. Therefore it was said: "noisy, with high sound and great sound, engaging in various kinds of animal talk."

Then the wanderer Poṭṭhapāda, having looked at those wanderers, thought: "These wanderers are exceedingly disrespectful to one another. And since the appearance of the ascetic Gotama, we have become like fireflies at the rising of the sun; our gain and honour have also dwindled away. But if the ascetic Gotama, or a disciple of Gotama, or a lay attendant of his should come to this place, it would be exceedingly shameful; for the fault of an assembly falls on none other than the head of the assembly!" And looking this way and that, he saw the Blessed One. Therefore it was said: "The wanderer Poṭṭhapāda saw..." up to "...they became silent."

Herein, "settled" means he instructed them, he concealed its fault. He arranged it so that it was well-settled. Just as a man entering the midst of an assembly arranges his undergarment to conceal his faults, arranges his upper robe, and wipes away any dusty spot; even so, to conceal its fault, instructing them, "Quiet, sirs!", he arranged it so that it was well-settled—this is the meaning. "Desiring quiet" means he wants quiet; he sits alone, he stands alone, he does not pass his time in social mingling. "Might deem it appropriate to approach" means he might deem it appropriate to come here. But why does he expect the Blessed One's approach? Desiring his own prosperity. For when Buddhas or disciples of the Buddhas come into their presence, the wanderers elevate themselves in the presence of their own attendants, putting themselves in a high position, saying: "Today the ascetic Gotama has come to our presence; Sāriputta has come! And they certainly do not go to just anyone. Behold our excellence!" And they also try to win over the Blessed One's attendants. For seeing the Blessed One's attendants, they say: "Your teacher, the venerable Gotama, and Gotama's disciples come to our presence; we are on good terms with one another. Yet you do not even wish to look upon us with your eyes, nor do you show proper respect; what offence have we committed against you?" Then some people think, "Even the Buddhas go to their presence, so what about us?" and from then on, seeing them, they are not negligent [toward them]. "They became silent" means they sat silently surrounding Poṭṭhapāda.

"Welcome, venerable sir": well is the coming of the Blessed One, venerable sir; for he shows, 'When the Blessed One has come, there is joy for us; when he is gone, there is sorrow.' Why did he say, "after a long time, venerable sir"? Had the Blessed One gone there before? He had not gone before. But people have such polite greetings as, "Where are you going? Where have you come from? Did you lose your way? You have come after a long time!" Therefore he spoke thus. Moreover, having spoken thus, he did not sit stiff with pride; he rose from his seat and went out to meet the Blessed One. For upon seeing the Blessed One approach, it is rare that someone does not invite him to a seat or pay respect. Why? Because of his high birth. This wanderer, too, having dusted off the seat on which he had been sitting, invited the Blessed One to a seat, saying: "Let the Blessed One sit down, venerable sir; this seat is prepared." "What was the unfinished conversation?": 'From the time you sat down at the beginning until my arrival, in this interval, what conversation was interrupted? Because of my arrival, what conversation did not reach its conclusion? Speak, that I may bring it to completion for you'—thus he issued the Omniscient One's invitation. Then the wanderer, indicating, 'This is a useless talk, devoid of substance, dependent on the round of rebirths; it is not fit to be spoken in your presence,' spoke the words beginning with, "Let that be, venerable sir."

Explanation of the Discourse on the Cessation of Higher Perception

"Let that be, venerable sir": he indicates, 'If the Blessed One wishes to hear it, later that conversation will not be difficult to obtain; but for us there is no purpose in that conversation. Having obtained the arrival of the Blessed One, we shall ask another good matter instead.' Then, asking him about that, he spoke the words beginning with, "In former days, venerable sir." There, "in the debating hall": there is no separate hall named 'debating hall' (kotūhalasālā). But where ascetics and brahmins of various sectarian views carry on various discussions, because it is a place where curiosity arises for many people, wondering, 'What does this one say? What does that one say?', it is called a debating hall. "On the cessation of higher perception": here, *abhi-* is merely a prefix. "On the cessation of perception": the meaning is that a discussion arose concerning the cessation of mind, momentary cessation. And this was the reason for its arising: Whenever the Blessed One relates a Jātaka or lays down a training rule, the Blessed One's fame and renown spreads throughout the whole of Jambudīpa. The sectarians, hearing that, thinking, 'The master Gotama reportedly relates his past conduct; why should we not be able to relate something similar?', imitating the Blessed One, relate a tradition of another existence. Thinking, 'The master Gotama has laid down a training rule; why should we not be able to lay down one?', they lay down some training rule for their own disciples. But at that time the Blessed One, seated in the midst of the eight assemblies, delivered a talk on cessation. The sectarians, hearing that, gathered together and talked, saying, 'The master Gotama reportedly spoke of what is called cessation; we too will speak of that.' Therefore it was said: "A discussion arose concerning the cessation of higher perception."

"Therein, some": some among them. And the first one here—he who, having gone forth into an outside sectarian fold, saw the danger in the occurrence of consciousness, thought, 'The state of being without consciousness is peaceful,' developed that attainment, passed away from here, remained in the realm of non-percipient beings for five hundred aeons, and was reborn here again—not seeing the cause for the arising and cessation of perception in that case, said: "Without cause and without condition."

The second one, refuting him and taking up the unconscious state of the ascetic Migasiṅga, said: "They arrive and they depart." The ascetic Migasiṅga, it is said, was a self-mortifier of terrible austerities, with supreme steadfastness of faculties. By the heat of his virtue, Sakka's heavenly mansion became hot. Sakka, king of the devas, thinking, 'Does the ascetic perhaps aspire to the status of Sakka?', sent a heavenly maiden named Alambusā, saying, 'Go, break the ascetic's asceticism, and return.' She went there. On the first day, the ascetic, as soon as he saw her, fled and entered his leaf hut. On the second day, overcome by the hindrance of sensual desire, he took her hand. Touched by that divine touch, he became unconscious, and only with the passing of three years did he regain perception. That holder of views, thinking, 'With the passing of three years he emerged from cessation,' said this.

The third one, refuting him and referring to the practice of the Atharva Veda, said: "They draw them in and drag them away." For those versed in the Atharva Veda, having employed an Atharvan sorcery, display a being as if his head were cut off, as if his hands were cut off, and as if he were dead. Seeing him restored to his normal state again, that holder of views, thinking, 'This one has emerged from cessation,' said this.

The fourth one, refuting him and referring to the drunken sleep of female spirit slaves, spoke the words beginning with, "For there are, sir, deities..." For female spirit slaves, having performed offerings to the deities all night long, having danced and sung, at the break of dawn drink a bowl of liquor, roll over and sleep, and wake up during the day. Seeing that, that holder of views, thinking, 'At the time of sleeping they have attained cessation; at the time of waking up they have emerged from cessation,' said this.

Now this wanderer Poṭṭhapāda was of a wise nature. Therefore, on hearing their talk, remorse arose in him: ‘The talk of these people is like the talk of deaf-mutes. For they describe four cessations, but this cessation must surely be one, not many. And that one must be quite different; but that cannot be known by anyone other than an omniscient one. If the Blessed One were here, he would make it clear this very day, as if kindling a thousand lamps, [saying,] “This is cessation; this is not cessation.”’ Thus he recollected the One of Ten Powers. Therefore he said: ‘Then to me, venerable sir…’, and so on. In that passage, ‘if only’ (aho nūna) is a pair of particles in the sense of recollection; by this, as he recollected the Blessed One, it occurred to him: ‘If only the Blessed One, if only the Well-Farer…!’ ‘He who among these’ (yo imesaṃ) means: if only he who is thoroughly skilled, subtle, and clever regarding these states of cessation—the Blessed One—would speak! If only the Well-Farer would speak! This is the meaning here. ‘Knower of what is natural’ (pakataññū) means one who knows the nature, the intrinsic essence, by virtue of having mastered it. ‘How indeed?’ (kathaṃ nu kho) is said by the wanderer in petition: ‘Blessed One, we do not know; you know; tell us.’ Then the Blessed One, in explaining, said: ‘Here, Poṭṭhapāda…’, and so on.

Explanation of the Discourse on the Causeless Arising and Ceasing of Perceptions

In that passage, ‘there’ (tatra) means: among those ascetics and brahmins. ‘They are mistaken from the very beginning’ (āditova tesaṃ aparaddhaṃ) shows that they have failed from the very outset, that they have stumbled in the very middle of the house. ‘With cause, with condition’ (sahetū sappaccayā): here, both ‘cause’ (hetu) and ‘condition’ (paccaya) are just names for a reason; the meaning is: having a reason. Then, showing that reason, he said: ‘One training…’ (sikkhā ekā). In that passage, ‘one perception arises through training’ (sikkhā ekā saññā uppajjanti) means: through training, a certain perception is born.

‘And what is the training?’ the Blessed One said (kā ca sikkhāti bhagavā avoca): ‘And which is that training?’ the Blessed One said by way of a question prompted by a desire to elaborate. Then, since trainings are three—the training in higher morality, the training in higher mind, and the training in higher wisdom—the Blessed One, showing these in order to demonstrate the causal arising and ceasing of perception, laid down the textual Dhamma from the appearance of a Buddha onwards, saying: ‘Here, Poṭṭhapāda, a Tathāgata [appears] in the world…’, and so on. There, only two trainings—the training in higher morality and the training in higher mind—have come down explicitly; the third, however, should be understood as having come down as included by way of right view and right intention in the passage: ‘This is the path leading to the cessation of suffering: this, Poṭṭhapāda, is a definitive Dhamma taught by me.’ ‘Perception of sensual pleasure’ (kāmasaññā) is both passion for the five cords of sensual pleasure and sensual conduct that has not yet arisen. There, passion for the five cords of sensual pleasure is eradicated by the path of non-returning, but sensual conduct that has not yet arisen is applicable in this case. Therefore, ‘his previous perception of sensual pleasure’ (tassa yā purimā kāmasaññā) means: for him who is endowed with the first absorption, that which might be called his previous perception of sensual pleasure, because of its resemblance to the perception of sensual pleasure that had arisen before, ceases—the meaning being that, not having arisen, it simply does not arise.

"Vivekajapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti" (At that time he has only a subtle, real perception of rapture and pleasure born of seclusion): at the time of that first absorption, the subtle perception termed rapture and pleasure born of seclusion is real, the meaning being that it is actual. Or alternatively, it is subtle on account of abandoning the gross factors such as sensual desire, and it is real on account of actuality; hence 'sukhumasaccasaññā' (subtle, real perception); associated with rapture and pleasure born of seclusion, it is a 'subtle, real perception of rapture and pleasure born of seclusion'. One who has that is 'one having a subtle, real perception of rapture and pleasure born of seclusion'—thus should the meaning here be seen. This is the method everywhere. 'Evampi sikkhā' (thus too there is training): here, because one trains when entering, sustaining, and emerging from the first absorption, therefore it is called 'training' because of being trainable in this way. Through that first absorption called training, thus one subtle, real perception of rapture and pleasure born of seclusion arises; thus one sensual perception ceases: this is the meaning. "This is the training, the Blessed One said": this one training is called the first absorption, the Blessed One said. By this method, the meaning should be understood everywhere.

However, because comprehension factor-by-factor of the eighth attainment belongs exclusively to the Buddhas, and does not belong even to those among disciples who are like Sāriputta—rather, comprehension in groups alone belongs to disciples—and here comprehension factor-by-factor is set out as 'perception, perception', therefore, having shown perception ending precisely with the base of nothingness, in order to show that this very thing is the peak of perception, he said: 'When indeed, Poṭṭhapāda… and so forth… touches the peak of perception.'

Herein, 'when indeed, Poṭṭhapāda, a bhikkhu' means whichever bhikkhu, Poṭṭhapāda. 'Here is conscious of himself' means here in the Dispensation he is conscious of himself, or this itself is the reading; the meaning is that he is possessed of perception by way of his own perception of the first absorption. 'He from that to that, from that to that' means that bhikkhu from that first absorption to that second absorption, and from that to that third absorption: in this way, becoming conscious of himself by each respective perception of absorption, he gradually touches the peak of perception. The 'peak of perception' refers to the base of nothingness. Why? Because it is the pinnacle of mundane attaining attainments. For, having stood in the attainment of the base of nothingness, they attain both the base of neither-perception-nor-non-perception and cessation. Thus, because it is the pinnacle of mundane attaining attainments, it is called the peak of perception; 'touches it' means he reaches it.

Now, to show the cessation of higher perception, he said, 'to him standing at the peak of perception', and so forth. Therein, in the two words, 'I should think, I should generate volition': while attaining the absorption he thinks, which means he constructs again and again. Desiring the higher attainment, he generates volition. 'And these perceptions of mine might cease' means these perceptions of the base of nothingness might cease. 'And other gross ones' means other gross life-continuum perceptions might arise. 'He neither thinks nor generates volition': here, certainly, while indeed thinking he does not think, and while generating volition he does not generate volition. For this bhikkhu, after emerging from the base of nothingness and attaining the base of neither-perception-nor-non-perception, there is no application of attention that 'I shall stand for one or two thought-moments.' Rather, the application of attention is solely for the sake of the higher attainment of cessation. And this meaning should be explained by the illustration of pointing out the son's house.

It is said that after going through the middle of the father's house, the son's house is situated at the back; an elder asked a novice who had brought choice food from there to the dining hall, 'Where was this pleasing almsfood brought from?' He declared only the house where it was received: 'From so-and-so's house.' But even though he went and returned through the middle of the father's house, he gave no attention to it. Herein, the attainment of the base of nothingness is to be regarded as like the dining hall; the attainment of the base of neither-perception-nor-non-perception as like the father's house; the attainment of cessation as like the son's house; and just as one standing in the dining hall, not paying attention to the father's house, points out the son's house, so having emerged from the base of nothingness and attained the base of neither-perception-nor-non-perception, without paying attention to the father's house by thinking 'I shall stand for one or two thought-moments', there is attention solely for the sake of the higher attainment of cessation—thus, while indeed thinking he does not think, and while generating volition he does not generate volition. 'Those perceptions': those perceptions of absorption cease. 'And others': and other gross life-continuum perceptions do not arise. 'He touches cessation' means that a bhikkhu who has practiced in this way touches, experiences, obtains the cessation of perception and feeling.

'The mindful attainment of the gradual cessation of higher perceptions': here, 'abhi' is merely a prefix; the word 'sampajāna' is spoken intervening with the word 'nirodha'. The meaning here is: the mindful cessation-attainment of perceptions in gradual succession. Even there, 'the mindful attainment of the cessation of perceptions' means the cessation-attainment of perceptions at the end of one who is mindful, or the cessation-attainment of perceptions of a wise bhikkhu who is mindful—this is the distinctive meaning.

Now, standing here, an exposition of the attainment of cessation is to be spoken. However, this has been explained in all its aspects in the Path of Purification in the section on the benefits of the development of wisdom; therefore, it should be taken just as it was stated there.

Having in this way spoken the exposition of cessation to the wanderer Poṭṭhapāda, the Blessed One then said 'What do you think?', and so forth, in order to make him acknowledge the absence of such an exposition elsewhere. The wanderer too, acknowledging, 'Except for yours today, Blessed One, no such exposition has ever been heard by me before', said, 'Certainly not, venerable sir', and then, showing that he had properly grasped the Blessed One's exposition, said, 'Thus indeed, venerable sir', and so forth. Then the Blessed One, approving that 'It has been well grasped by you', said, 'So it is, Poṭṭhapāda.'

Then the wanderer, thinking, “The Blessed One said, ‘The base of nothingness is the peak of perception.’ Is only this the peak of perception, or is there a peak of perception in the remaining attainments as well?”, asked about that matter, saying: “Is there only one...?” and so forth. And the Blessed One answered him. Therein, “many also” means even numerous. “According as, Poṭṭhapāda, one touches cessation” means by whichever kasina among the earth-kasina and so forth, or by whichever absorption among the first absorption and so forth. This is what is meant: if, indeed, by means of the earth-kasina as instrument, entering the earth-kasina attainment once, one touches the cessation of prior perception, there is one peak of perception; but if, entering it two times, three times, a hundred times, a thousand times, or a hundred thousand times, one touches the cessation of prior perception, there are a hundred thousand peaks of perception. This is the method for the remaining kasinas. In the absorptions too, if, by means of the first absorption as instrument, one touches the cessation of prior perception once, there is one peak of perception. But if, two times, three times, a hundred times, a thousand times, or a hundred thousand times, one touches the cessation of prior perception, there are a hundred thousand peaks of perception. This is the method for the remaining absorption-attainments as well. Thus, either by way of entering once, or comprehending all by the characteristic of perceiving, there is one peak of perception; by way of entering again and again, there are many.

“Does perception [arise first], venerable sir?”—he asks, “Venerable sir, for a monk entering cessation, does perception arise first?” The Blessed One answered him, “Perception indeed, Poṭṭhapāda...” Therein, “perception” is absorption-perception. “Knowledge” is insight-knowledge. Another method: “perception” is insight-perception; “knowledge” is path-knowledge. Another method: “perception” is path-perception; “knowledge” is fruit-knowledge. But the Elder Tipiṭaka Mahāsīva said:

“What are these monks saying? Below, Poṭṭhapāda asked the Blessed One about cessation. Now, asking about emergence from cessation, he says: ‘Blessed One, for one emerging from cessation, does the perception of the fruit of arahantship arise first, or reviewing-knowledge?’ Then, because for him fruit-perception arises first and reviewing-knowledge later, the Blessed One said: ‘Perception indeed, Poṭṭhapāda...’ Therein, ‘with the arising of perception’ means with the arising of the perception of the fruit of arahantship; later, the arising of reviewing-knowledge occurs thus: ‘This is the fruit of arahantship.’ ‘Because of this, it seems, to me’ means: ‘With the perception of fruit-concentration as condition, it seems, reviewing-knowledge has arisen in me.’”

Commentary on the Discourse on Perception and Self

Now, the wanderer was like a village pig: even if bathed with scented water, smeared with perfumes, adorned with a garland of flowers, and placed on a splendid couch, it finds no happiness, but running swiftly to a place of excrement it finds happiness. Just so, though he had been bathed, anointed, and adorned by the Blessed One with a teaching struck with the smooth, subtle three characteristics, and placed on the splendid couch of the discourse on cessation, he found no happiness there; taking up his own view, which was like a place of excrement, and asking about that very thing, he said: “Is perception, venerable sir, a person’s self...?” and so forth. Then the Blessed One, wishing to answer after getting his assent, said: “Which [self], now, do you [envisage]...?” and so forth. Then, although he held the view that “the self is formless,” he thought, “The Blessed One is very skilled in teaching; let him not demolish my view right from the beginning,” and protecting his own view, he said: “A gross [self]...” and so forth. Then the Blessed One, pointing out the fault in that, said: “If your [self] were gross...” and so forth. Therein, “so being” means when it is so. For this is an accusative expression in a locative sense. Or the meaning here is: “to you who have recourse to a self that is thus.” Since the four aggregates have a single arising and a single cessation, although the perception that arises is the very one that ceases, yet having recourse to succession, it is said: “perceptions arise as one thing, and perceptions cease as another.”

Now, showing another view, he said: “I [envisage] a mind-made [self], venerable sir...” and so forth. When a fault was pointed out in that too, just as a madman, as long as his wits are not settled, takes up one thing and discards another, but at the time his wits are settled speaks only what should be spoken, just so, having taken up one thing and discarded another, now stating his own view itself, he said: “A formless [self]...” and so forth. There too, because he accepted the arising and ceasing of perception, yet conceived the self as eternal, the Blessed One, pointing out the fault in him in the same way, said: “Even so being...” and so forth. Then the wanderer, because he was overcome by wrong view, did not understand that difference even though it was stated by the Blessed One, and said: “Is it possible for me, venerable sir...?” and so forth. Then the Blessed One—because he, even while seeing the arising and ceasing of perception, conceived the perception-made self as entirely permanent—said: “It is hard to know...” and so forth.

Therein, this is the summary of the meaning: You have another view, another inclination, another preference; your perspective has proceeded in quite another way; quite another thing is pleasing and agreeable to you; your devotion is elsewhere; your committed engagement is in quite another practice; your teacherhood is elsewhere; you have the status of a teacher in another sectarian tradition. Therefore, it is hard to know for you, who have another view, another inclination, another preference, devotion elsewhere, and a teacher elsewhere. Then the wanderer, [thinking,] “Whether perception is a person’s self, or perception is one thing [and the self another], I will ask about its eternal nature and so on,” again said: “How is it then, venerable sir...?” and so forth.

There, ‘the world’ (loko) is said referring to the self. ‘For this, Poṭṭhapāda, is not connected with benefit’ (na hetaṃ poṭṭhapāda atthasañhitaṃ) means: Poṭṭhapāda, this speculative view is not connected with the benefit of this world or the next world; it is not connected with one’s own benefit or another’s benefit. ‘Not connected with the Dhamma’ (na dhammasaṃhitaṃ) means: not connected with the nine supramundane Dhammas. ‘Not the beginning of the holy life’ (nādibrahmacariyakaṃ) means: it is not even the mere beginning of the holy life of the Dispensation, which consists of the threefold training; it is not even a mere training in higher morality. ‘Does not lead to disenchantment’ (na nibbidāya) means: it does not conduce to becoming disenchanted with the cycle of saṃsāra. ‘Not to dispassion’ (na virāgāya) means: it does not conduce to dispassion towards the cycle. ‘Not to cessation’ (na nirodhāya) means: it does not conduce to making a cessation of the cycle. ‘Not to peace’ (na upasamāya) means: it does not conduce to the calming of the cycle. ‘Not to direct knowledge’ (na abhiññāya) means: it does not conduce to knowing the cycle by direct knowledge, to its realization. ‘Not to full awakening’ (na sambodhāya) means: it does not conduce to awakening to the cycle. ‘Not to Nibbāna’ (na nibbānāya) means: it does not conduce to the realization of the deathless great Nibbāna.