Samyuttanikaya 1.1.1: 1. Oghataraṇasuttavaṇṇanā

Herein, what is called the Saṃyuttāgama consists of five divisions: the Sagāthāvagga, the Nidānavagga, the Khandhakavagga, the Saḷāyatanavagga, and the Mahāvagga. By way of discourses:

‘Seven thousand discourses, and seven hundred discourses, / and sixty-two discourses: this is the Saṃyutta collection.’

By way of recitation sections, it has one hundred recitation sections. Among its divisions, the Sagāthāvagga is the first; among discourses, the Oghataraṇasutta. Of that too, the origin story beginning with ‘Thus have I heard’ spoken by the venerable Ānanda at the time of the First Great Council is the beginning. Now this First Great Council has been detailed at the beginning of the Sumaṅgalavilāsinī, the commentary on the Dīghanikāya; therefore it should be understood according to the manner detailed there.

As for this origin story beginning with ‘Thus have I heard’, here ‘thus’ (evaṃ) is a particle. ‘Me’ (me) and so forth are nouns. In ‘he dwells at Sāvatthī’ (sāvatthiyaṃ viharati), here ‘vi-’ is a prefix, and ‘harati’ is a verb: in this way first of all should the division of words be understood.

In terms of meaning, the word ‘thus’ (evaṃ) has various divisions of meaning, such as simile, instruction, praise, reproach, acceptance of words, mode, illustration, and ascertainment. For it occurs in the sense of a simile in passages such as: ‘Thus by a mortal when born, many wholesome deeds should be done’ (Dhp 53). In instruction: ‘Thus you should step forward, thus you should step back’ (AN 4.122). In praise: ‘It is thus, Blessed One; it is thus, Well-Farer’ (AN 3.66). In reproach: ‘Just so does this outcaste woman speak praise of that shaven ascetic in this place or that’ (SN 1.187). In acceptance of words: ‘“Yes, venerable sir,” those bhikkhus replied to the Blessed One’ (MN 1.1). In mode: ‘Thus indeed, venerable sir, do I understand the Dhamma taught by the Blessed One’ (MN 1.398). In illustration: ‘Come, young man, approach the ascetic Ānanda; having approached, ask in my name about the ascetic Ānanda’s freedom from illness, freedom from affliction, lightness in getting up, strength, and comfortable dwelling: “The young man Subha Todeyyaputta asks the master Ānanda about freedom from illness, freedom from affliction, lightness in getting up, strength, and comfortable dwelling.” And speak thus: “It would be well if the master Ānanda would approach the dwelling of the young man Subha Todeyyaputta out of compassion”’ (DN 1.445). In ascertainment: ‘What do you think, Kālāmas: are these things wholesome or unwholesome? — Unwholesome, venerable sir. — Blameworthy or blameless? — Blameworthy, venerable sir. — Censured by the wise or praised by the wise? — Censured by the wise, venerable sir. — Undertaken and observed, do they lead to harm and suffering, or not? How does it seem to you here? — Undertaken and observed, venerable sir, they lead to harm and suffering: thus does it seem to us here’ (AN 3.66). In the present context, it should be regarded as expressing mode, illustration, or ascertainment.

Therein, by the word ‘evaṃ’ in the sense of manner, he clarifies this meaning: Who is capable of comprehending in all its ways the word of that Blessed One—expert in diverse methods, originating from multiple dispositions, endowed with meaning and phrasing, diverse in wonders, deep in Dhamma, meaning, teaching, and penetration, coming into the range of hearing of all beings in accordance with their respective languages? Yet having generated a desire to hear with all one's strength, [he means]: ‘Thus it was heard by me; it was heard by me also in one manner.’

In the sense of pointing out: exempting himself by saying, ‘I am not self-awakened, this was not directly realized by me,’ he points out the entire discourse to be spoken now, saying: ‘Thus it was heard by me; it was heard thus by me also.’

In the sense of emphatic limitation: showing his power of retention, which corresponds to the praised quality [acknowledged] by the Blessed One thus, ‘This is the foremost among my monk disciples who are learned, namely Ānanda; mindful, possessing retentive power, resolute, and attendants, namely Ānanda,’ and by the General of the Dhamma thus, ‘The venerable Ānanda is skilled in meaning, skilled in Dhamma, skilled in phrasing, skilled in language, and skilled in sequence,’ he arouses beings' desire to hear: ‘Thus it was heard by me, and that indeed is neither deficient nor redundant in meaning or phrasing; just thus it should be viewed, not otherwise.’

The word ‘me’ is seen in three senses. For instance, in ‘what is sung in verses is not to be eaten by me (me),’ the meaning is ‘by me’ (mayā). In ‘please, bhante, let the Blessed One teach me (me) the Dhamma in brief,’ the meaning is ‘to me’ (mayhaṃ). In ‘monks, be my (me) heirs in Dhamma,’ the meaning is ‘of me’ (mama). But here, both meanings are applicable: ‘heard by me’ and ‘the hearing of me’.

As for ‘sutaṃ’: this word ‘suta’, with or without a prefix, has a variety of multiple meanings such as going, renowned, lustful, accumulated, devoted to, cognizable by hearing, and cognized through the ear-door. For instance, in ‘marching with an army’ (senāya pasuto), the meaning is ‘going’ (gacchanto). In ‘seeing the renowned Dhamma’ (sutadhammassa passato), the meaning is ‘of the renowned Dhamma’ (vissutadhammassa). In ‘she being lustful to him who is lustful’ (avassutā avassutassa), the meaning is ‘lustful to one lustful’ (kilinnākilinnassa). In ‘much merit was accumulated by you’ (tumhehi puññaṃ pasutaṃ anappakaṃ), the meaning is ‘accumulated’ (upacitaṃ). In ‘the wise who are devoted to absorption’ (ye jhānapasutā dhīrā), the meaning is ‘devoted to absorption’ (jhānānuyuttā). In ‘seen, heard, sensed’ (diṭṭhaṃ sutaṃ mutaṃ), the meaning is ‘cognizable by hearing’ (sotaviññeyyaṃ). In ‘bearer of what was heard, accumulator of what was heard’ (sutadharo sutasannicayo), the meaning is ‘bearer of what was cognized through the ear-door’ (sotadvārānusāraviññātadharo). But here, its meaning is ‘retained through the ear-door’ or ‘retention’. For when the word ‘me’ has the meaning ‘by me’, it fits as: ‘Thus it was heard by me, retained through the ear-door.’ When it has the meaning ‘of me’, it fits as: ‘Thus is my hearing, the retention through the ear-door.’

Thus, among these three terms, ‘evaṃ’ is an indication of the function of consciousness such as ear-consciousness. ‘Me’ is an indication of the individual endowed with the aforementioned consciousness. ‘Sutaṃ’ is an indication of grasping that is neither deficient, redundant, nor distorted, since it rejects not hearing. Likewise, ‘evaṃ’ indicates the manner of occurrence on the object in various ways by the cognitive process occurring through the ear-door. ‘Me’ indicates oneself. ‘Sutaṃ’ indicates the Dhamma. This is the summary here: ‘By the cognitive process that occurred in various ways on the object, nothing else was done by me; but this was done: this Dhamma was heard.’

Likewise, ‘evaṃ’ indicates what is to be explained. ‘Me’ indicates the individual. ‘Sutaṃ’ indicates the function of the individual. This is what is said: ‘The discourse that I will explain was heard by me thus.’

Likewise, ‘evaṃ’ is the designation of the various manners of that mental continuity by whose occurrence in various manners there is the grasping of diverse meanings and phrasings. For ‘evaṃ’ is a designation of manner. ‘Me’ is a designation of the agent. ‘Sutaṃ’ is a designation of the domain. To this extent, by the mental continuity occurring in various manners, a decisive grasping is made in the agent's domain for the one endowed with it.

Alternatively, ‘evaṃ’ is a designation of the function of the individual. ‘Sutaṃ’ is a designation of the function of consciousness. ‘Me’ is a designation of the individual associated with both functions. This is the summary here: ‘It was heard by me, the individual endowed with the consciousness functioning in hearing, through the conventional designation of the hearing function obtained by virtue of consciousness.’

Therein, ‘evaṃ’ and ‘me’ are designations of non-existent realities in terms of the ultimate truth of what is real. For what is there in the ultimate sense that could receive the designation ‘evaṃ’ or ‘me’? ‘Sutaṃ’ is a designation of an existent reality. For that which is perceived here by the ear is an existent reality in the ultimate sense. Likewise, ‘evaṃ’ and ‘me’ are derivative designations, because they are to be spoken in dependence on this or that. ‘Sutaṃ’ is a comparative designation, because it is to be spoken in comparison with the seen, and so forth.

And here, by the word ‘evaṃ’ he shows freedom from delusion. For one who is deluded is not capable of penetrating in various ways. By the word ‘sutaṃ’ he shows the non-forgetting of what was heard. For one who has forgotten what was heard does not acknowledge over the course of time, ‘It was heard by me.’ Thus, by freedom from delusion, his wisdom is established; and by non-forgetting, mindfulness is established. Therein, by mindfulness preceded by wisdom there is the capacity for grasping the phrasing; by wisdom preceded by mindfulness there is the capacity for penetrating the meaning. Due to the combination of capacity for both, because he is capable of safeguarding the treasury of Dhamma endowed with meaning and phrasing, his status as Treasurer of the Dhamma is established.

Another method: with the expression “thus” he indicates proper attention, for there is no comprehension in manifold ways for one who directs attention improperly. With the expression “heard” he indicates non-distraction, for there is no hearing for one whose mind is distracted. Indeed, even when addressed with every perfection, a person whose mind is distracted says: “I did not hear, speak again.” Herein, through proper attention he establishes directing oneself properly and merit made in the past, because there is no such [attention] for one who has not directed oneself properly or who has not made merit in the past. Through non-distraction he establishes hearing the true Dhamma and relying on good persons. For one whose mind is distracted cannot hear, and hearing does not exist for one who does not rely on good persons.

Another method: since it is said, “’thus’ is a designation for the manifold modes of that mental continuum through whose occurrence in manifold modes there is the grasp of diverse meanings and phrasing,” and such an auspicious mode does not belong to one who has not directed oneself properly or who has not made merit in the past, therefore through this auspicious mode, “thus,” he indicates his own endowment with the latter pair of wheels [of fortune]. Through the application of hearing, “heard,” [he indicates] the endowment with the former pair of wheels. For there is no hearing for one who lives in an unsuitable locality or who is devoid of reliance on good persons. Thus, by establishing the latter pair of wheels, purity of disposition is established; by establishing the former pair of wheels, purity of exertion is established. And through that purity of disposition, skill in attainment is established; through purity of exertion, skill in transmission is established. Thus the word of one pure in exertion and disposition and endowed with transmission and attainment is worthy of preceding the word of the Blessed One—like the rising of the dawn before the rising of the sun, and like proper attention before a wholesome deed. Establishing the origin story in its proper place, he spoke beginning with “Thus have I heard.”

Another method: with this expression “thus,” which indicates comprehension in manifold ways, he indicates the presence of his own endowment with the analytical knowledge of meaning and perspicuity. With this [expression] “heard,” which indicates comprehension of the divisions of what is to be heard, [he indicates] the presence of his own endowment with the analytical knowledge of Dhamma and language. And speaking this expression “thus,” which indicates proper attention, he indicates: “These teachings have been examined with the mind, thoroughly penetrated by vision.” Speaking this expression “heard,” which indicates the application of hearing, he indicates: “Many teachings have been heard by me, retained, mastered by speech.” Showing by both of these the completeness of meaning and phrasing, he inspires zeal in hearing. For one who does not hear zealously the Dhamma complete in meaning and phrasing is excluded from great benefit; therefore, having inspired zeal, the Dhamma should be heard attentively.

By this whole expression, “Thus have I heard,” the Venerable Ānanda, not claiming as his own the Dhamma proclaimed by the Tathāgata, steps beyond the ground of the ignoble; acknowledging the status of a disciple, he enters the ground of the noble. Likewise, he raises the mind from non-Dhamma and establishes the mind in the true Dhamma. Indicating, “This was merely heard by me; it is the word of that very Blessed One,” he exonerates himself, invokes the Teacher, delivers the word of the Victor, and establishes the guiding rule of the Dhamma.

Furthermore, not claiming that it was produced by himself, explaining his former expression: “Face to face this was received by me from that Blessed One who is confident in the four confidences, endowed with the ten powers, established in the place of the bull, the roarer of the lion’s roar, highest of all beings, lord of the Dhamma, king of the Dhamma, master of the Dhamma, island of the Dhamma, refuge of the Dhamma, wheel-turning monarch of the excellent true Dhamma, the Fully Enlightened One; no doubt or perplexity regarding the meaning, the Dhamma, the phrase, or the phrasing should be entertained here”—he destroys the lack of faith of all devas and humans towards this Dhamma and produces the perfection of faith. Therefore this is said:

“He destroys lack of faith and increases faith in the Dispensation,
Saying just this: ‘Thus have I heard,’ the disciple of Gotama.”

“At one” is an indication delimiting number. “Occasion” is an indication delimited [in time]. “At one occasion” is an indefinite indication. There, the word “occasion” (samaya)—

“In combination, opportune moment, and time, in assembly, cause, and view,
In attainment, abandonment, and penetration, it is seen.”

For indeed its meaning is combination in such passages as: “May it be that we might approach even tomorrow, taking into account the time and the occasion” (Dī. Ni. 1.447). It is opportune moment in such passages as: “Monks, there is only one moment and occasion for the living of the holy life” (Aṅ. Ni. 8.29). It is time in such passages as: “The hot occasion, the sweltering occasion” (Pāci. 358). It is assembly in such passages as: “The great assembly in the forest” (Dī. Ni. 2.332). It is cause in such passages as: “Even the cause, Bhaddāli, was not penetrated by you: ‘The Blessed One is dwelling at Sāvatthī, and the Blessed One will also know me: ‘The monk named Bhaddāli does not fulfill the training in the Teacher’s Dispensation.’’ Even this cause, Bhaddāli, was not penetrated by you” (Ma. Ni. 2.135). It is view in such passages as: “Now at that time the wanderer Uggāhamāna, son of Samaṇamuṇḍikā, was residing in Queen Mallikā’s single-gabled hall of debating views at the Tinduka Grove” (Ma. Ni. 2.260).

“The benefit in this very life, and the benefit in the life to come;
From the attainment of the benefit, the steadfast one is called ‘wise.’” —

In passages like these, [samaya means] acquisition. In passages like, “Through completely overcoming conceit, he made an end of suffering,” it means abandonment. In passages like, “Suffering has the meaning of oppressing, the meaning of being conditioned, the meaning of burning, the meaning of changing, the meaning of penetration,” it means penetration. Here, however, its meaning is time. Thereby, among times that are divisions of time—such as year, season, month, half-month, night, day, morning, midday, evening, the first, middle, or last watch, or a moment—it indicates one time.

In this regard, although whichever discourse was spoken in whichever year, season, month, fortnight, night portion, or day portion among these times such as years was all well known and well determined by the elder's wisdom, nevertheless, since if it were said, “Thus have I heard at such a year, in such a season, in such a month, in such a fortnight, during such a night portion, or during such a day portion,” it could not easily be remembered, recited, or taught, and much would have to be said, therefore, having subsumed that meaning in a single phrase, he said: “at one time.”

Alternatively, there are these times—such as the time of entering the womb, the time of birth, the time of spiritual urgency, the time of the great departure, the time of practicing austerities, the time of the victory over Māra, the time of awakening, the time of dwelling happily in this very life, the time of teaching, and the time of final extinguishment—which are exceedingly well known among devas and humans, and are manifold divisions of time for the Blessed One. Among those times, he indicates one time, known as the time of teaching. And as between the times of the function of knowledge and the function of compassion, it was the time of the function of compassion; between the times of practicing for one's own welfare and for the welfare of others, the time of practicing for the welfare of others; between the times of the two duties for those who have assembled, the time of talk on Dhamma; between the times of teaching and of practice, the time of teaching: referring to one among these times as well, he said: “at one time.”

Why, however, is the designation made here with the accusative case, “at one time” (ekaṃ samayaṃ), instead of doing as in the Abhidhamma, where it is designated with the locative case: “at what time wholesome [consciousness] belonging to the sense sphere...”, and in other discourse phrases: “at what time, bhikkhus, a bhikkhu quite secluded from sensual pleasures...”; or as in the Vinaya with the instrumental case: “at that time the Buddha, the Blessed One...”? Because there, it is suitable in that way, and here, in another way, according to the sense. For there, in the Abhidhamma and other discourse phrases, the meaning of location and the meaning of a condition marking a state of being are possible. For location is time and an assemblage, and by the presence of the time, known as a moment, combination, and cause for the states such as contact mentioned there, their presence is characterized. Therefore, to illuminate that meaning, the designation with the locative case was made there.

And in the Vinaya, the meaning of cause and the meaning of instrument are possible. For that time of laying down a training rule—which is hard to know even for Sāriputta and others—by that time as cause and as instrument, laying down the training rules and taking into account the cause for laying down a training rule, the Blessed One dwelt in various places. Therefore, to illuminate that meaning, the designation was made there with the instrumental case.

Here, however, and in other passages of this kind, the meaning of continuous duration is possible. For during whatever time the Blessed One taught this or another discourse, throughout that entire time he dwelt in the dwelling of compassion. Therefore, to illuminate that meaning, the designation was made here with the accusative case.

Hence it is said:

“Having regard to this or that meaning, with the locative and instrumental,
Time is stated elsewhere, but here it is [stated] with the accusative.”

The ancients, however, explain: “at that time” (tasmiṃ samaye), “at that time” (tena samayena), or “at one time” (ekaṃ samayaṃ) is a mere difference of expression; the meaning everywhere is locative. Therefore, even though “at one time” (ekaṃ samayaṃ) is said, the meaning should be understood as “at one time” (ekasmiṃ samaye).

“Blessed One” (bhagavā) means venerable. For in the world, they call a venerable one “bhagavā.” And he, because of his preeminence in all qualities, is venerable to all beings; therefore he should be understood as “Blessed One” (bhagavā). It was also said by the ancients:

“‘Bhagavā’ is the foremost word, ‘bhagavā’ is the supreme word;
He is venerable, endowed with veneration, therefore is he called ‘Bhagavā.’”

Moreover:

“Fortunate, breaker, endowed with fortunes, and an apportioner,
Possessing association, one who has vomited forth going in rebirths—hence he is ‘Bhagavā.’”

By means of this verse, the detailed meaning of this word should be understood. And that is stated in the Visuddhimagga itself, in the explanation of the recollection of the Buddha.

To this extent here, by the words “Thus have I heard,” showing the Dhamma as heard, he makes the Dhamma-body of the Blessed One evident. Thereby he consoles the people distressed by not seeing the Teacher: “This dispensation is not one whose Teacher has passed away; this is your Teacher.” By the words “at one time the Blessed One,” showing the non-presence of the Blessed One at that [later] time, he establishes the final extinguishment of the form-body. Thereby he stirs with spiritual urgency the people intoxicated by the pride of life, and arouses zeal for the true Dhamma: “Even such a teacher of the noble Dhamma, possessor of the ten powers, whose body was like a mass of diamonds—even that Blessed One attained final extinguishment; who else should harbor hope for life?” And speaking “Thus,” he indicates the excellence of the teaching. By “have I heard,” the excellence of the hearer. By “at one time,” the excellence of the time. By “the Blessed One,” the excellence of the teacher.

"At Sāvatthī": in the city of that name. And here this locative case is used in the sense of proximity. "Was dwelling": without specification, this indicates endowment with one or another dwelling among the postures, the divine dwellings, the brahma-dwellings, and the noble dwellings. But here, it indicates engagement with one or another posture among the classifications of standing, walking, sitting, and lying down; therefore, whether standing, walking, sitting, or lying down, the Blessed One should be understood simply as "dwelling". For by interrupting the discomfort of one posture with another posture, he carries on, keeps going, his individual existence without letting it fall down; therefore it is said that he "dwells".

"In Jeta's Grove": in the grove of Prince Jeta. For it was planted, raised, and preserved by him, so it came to be known as "Jeta's Grove". In that Jeta's Grove. "In Anāthapiṇḍika's monastery": in the monastery that came to be known as "Anāthapiṇḍika's monastery" because it was dedicated to the Saṅgha of monks headed by the Buddha by the householder Anāthapiṇḍika with an expenditure of fifty-four crores of gold. This is the summary here, but the detailed account is stated in the Papañcasūdanī, the commentary on the Majjhimanikāya, in the explanation of the Sabbāsavasutta.

Regarding this, one might say: If the Blessed One was dwelling in Sāvatthī, one should not say "in Jeta's Grove". But if he was dwelling there, one should not say "in Sāvatthī". For it is not possible to dwell in both places at one time. Yet this is not to be viewed in that way.

Did we not say, "The locative case is used in the sense of proximity"? Therefore, just as herds of cattle grazing near the Gaṅgā, Yamunā, and so forth are spoken of as "grazing in the Gaṅgā, grazing in the Yamunā", so too here, when he was dwelling there in Jeta's Grove which is near Sāvatthī, it is said that he "was dwelling at Sāvatthī in Jeta's Grove". For the mention of Sāvatthī is for indicating his village for alms resort, while the rest of the statement is for indicating the residence suitable for one who has gone forth.

"A certain deity": the meaning is, a deity unknown by way of name and clan. However, in such passages as, "Does the Blessed One remember, venerable sir, that he spoke of liberation by the destruction of craving in brief to a well-known, prominent yakkha?", even the renowned Sakka, the king of the gods, is spoken of as "a certain [yakkha]". And this term "deity" is a common expression for both gods and goddesses. But in this context a male god is intended, and he was indeed one of the fine-material sphere gods.

"When the night was far advanced": here, the word "abhikkanta" is seen in the senses of passing away, excellence, beauty, high praise, and so forth. Among these, in passages such as: "Venerable sir, the night is far advanced, the first watch has passed, the Saṅgha of monks has been sitting for a long time; let the Blessed One, venerable sir, recite the Pātimokkha to the monks", it is seen in the sense of passing away. In passages such as: "This one of these four individuals is more excellent and more sublime", it is seen in the sense of excellence.

"Who is venerating my feet, shining with psychic potency and glory,
with a beautiful appearance, illuminating all the directions?"—

In such passages, it is in the sense of beauty. In passages such as: "Excellent, Master Gotama! Excellent, Master Gotama!", it is in the sense of high praise. But here it is in the sense of passing away. Thereby it is said: "when the night was far advanced, when the night was drawing to a close". In that regard, this young deva should be understood as having arrived immediately after the middle watch. For such, it is said, is the fixed rule of deities: when coming to attend upon the Buddhas or the disciples of the Buddhas, they come precisely after the middle watch.

"Of beautiful appearance": here the word "abhikkanta" is in the sense of beauty. The word "vaṇṇa", however, is seen in the senses of complexion, praise, social class, cause, shape, size, form-base, and so forth. Among these, in passages such as "You are golden-complexioned, Blessed One", it is in the sense of complexion. In passages such as "When, householder, did you amass these praises of the ascetic?", it is in the sense of praise. In passages such as "There are, Master Gotama, these four classes", it is in the sense of social class. In passages such as "Then for what reason is one called a scent-thief?", it is in the sense of cause. In passages such as "Having created the large shape of a royal elephant", it is in the sense of shape. In passages such as "There are three sizes of bowls", it is in the sense of size. In passages such as "Colour, smell, taste, nutritive essence", it is in the sense of form-base. Here, it should be understood in the sense of complexion. Thereby it is said: "of beautiful appearance, of beautiful complexion, of desirable complexion, of pleasing complexion". For deities coming to the human world, leaving behind their natural complexion and natural psychic power, making a gross physical body, creating an extraordinary complexion and extraordinary psychic power, come with a specially created body, like humans going to dramatic festivals and the like. Among them, those of the sensual realm are able to come even with an uncreated body, but those of the fine-material sphere cannot. For their physical body is extremely subtle; through it, maintaining the postures is not possible. Therefore, this young deva came only with a specially created body. Hence it is said: "of beautiful appearance".

Regarding "the entire" (kevalakappaṃ): here the word kevala has many meanings, such as without remainder, majority, unmixed, not exceeding, firmness, and detachment. For its meaning is without remainder in such passages as: "the holy life entirely complete and pure" (pārā. 1). It is majority in such passages as: "And the entire populations of Aṅga and Magadha, taking plentiful solid food and soft food, will approach" (mahāva. 43). It is unmixed in such passages as: "There is the arising of this entire mass of suffering" (vibha. 225). It is not exceeding in such passages as: "Surely this venerable one has mere faith only" (mahāva. 244). It is firmness in such passages as: "Venerable sir, a co-resident of the venerable Anuruddha named Bāhiya has stood entirely for schism in the Saṅgha" (a. ni. 4.243). Detachment is the meaning in such passages as: "The detached one, who has lived [the holy life], is called the supreme person" (saṃ. ni. 3.57). But here, the meaning "without remainder" is intended.

And this word kappa has many meanings, such as believing, convention, time, designation, cutting, alternative, pretext, and all-around state. For its meaning is believing in such passages as: "This is believable for the master Gotama, just as it is for the arahant, the Fully Enlightened One" (ma. ni. 1.387). It is convention in such passages as: "I allow, monks, fruit to be consumed through five ascetic conventions" (cūḷava. 250). It is time in such passages as: "whereby I dwell perpetually" (ma. ni. 1.387). It is designation in such passages as: "Thus the venerable Kappa" (su. ni. 1008). It is cutting in such passages as: "adorned, with hair and beard trimmed" (vi. va. 1094, 1101). It is alternative in such passages as: "The two-finger alternative is allowable" (cūḷava. 446). It is pretext in such passages as: "Is there a pretext to lie down?" (a. ni. 8.80). It is an all-around state in such passages as: "having illuminated the entire Bamboo Grove" (saṃ. ni. 1.94). But here, the meaning of "an all-around state" is intended. Therefore, regarding "the entire Jeta's Grove" (kevalakappaṃ jetavanaṃ), the meaning should be understood as "all of Jeta's Grove, completely on all sides."