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Khuddaka Nikāya (Semester VI) – Āvuso Sumana

Khuddaka Nikāya - Āvuso Sumana


  • Verses to Be Memorized
    • The first half
      • 1. “Saddhiṃ caramekato vasaṃ, misso aññajanena vedagū, vidvā pajahāti pāpakaṃ, koñco khīrapakova ninnagaṃ.”
      • 2. "Nelaṅgo setapacchādo, ekāro vattatī ratho; Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanaṃ"
      • 3. "Channamativassati, vivaṭaṃ nātivassati; Tasmā channaṃ vivaretha, evaṃ taṃ nātivassati."
      • 4. "Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati; Virattaṃ rajanīyesu, kopaneyye na kuppati; Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessati."
      • 5. "Sabbā disā anuparigamma cetasā, Nevajjhagā piyataramattanā kvaci; Evaṃ piyo puthu attā paresaṃ, Tasmā na hiṃse paramattakāmo."
      • 6. "Cakkhumā visamānīva, vijjamāne parakkame; Paṇḍito jīvalokasmiṃ, pāpāni parivajjaye."
      • 7. "Tudanti vācāya janā asaññatā, sarehi saṅgāmagataṃva kuñjaraṃ; Sutvāna vākyaṃ pharusaṃ udīritaṃ, adhivāsaye bhikkhu aduṭṭhacitto."
      • 8. "Na vāyameyya sabbattha, nāññassa puriso siyā; Nāññaṃ nissāya jīveyya, dhammena na vaṇiṃ care."
      • 9. "Imesu kira sajjanti, eke samaṇabrāhmaṇā; Viggayha naṃ vivadanti, janā ekaṅgadassino."
  • Chapter I (The Buddha’s monk disciples)
    • 1. Meghiyasuttaṃ (Venerable Meghiya)
      • "Khuddā vitakkā sukhumā vitakkā, Anugatā manaso uppilāvā; Ete avidvā manaso vitakke, Hurā huraṃ dhāvati bhantacitto." "Trivial thoughts, subtle thoughts, follow and stir up the mind. Without comprehending these mental thoughts, one runs back and forth with a wandering mind."
        • uppilāvā – stir up
        • bhantacitto – with a wandering mind
      • "Ete ca vidvā manaso vitakke, Ātāpiyo saṃvaratī satīmā; Anugate manaso uppilāve, Asesamete pajahāsi buddho." "However, having comprehended these mental thoughts, an ardent and mindful one restrains them. An Enlightened One abandoned these thoughts, which follow and stir up the mind, leaving no remainder."
      • Note (1:1)
        • 1. What is Cālikā?
          • Cālikā is the name of a city. Passing over the entrance gate, there was an unsteady swamp. Because the city was established near that swamp, it appeared to be wavering; therefore, the city was called Cālikā. Cālikapabbatawas a mountain in the vicinity of that city, and it was white in color; on dark nights, it appeared as if it were moving hither and thither; therefore, it was called Cālikapabbata.
        • 2. The Buddha's attendants:
          • after his new awakening, the Buddha did not have a permanent attendant; hence, many venerable ones, such as venerable Nāgasamāla, venerable Nāgita, venerable Upavāna, venerable Sunakhatta, and venerable Meghiya, took turns serving as temporary attendants.
        • 3. Why did the evil thoughts occur to venerable Meghiya?
          • 3.1. While venerable Meghiya was sitting on Maṅgalasilāpaṭṭa, the place where he had sat before when he had been a king for five hundred births successively, his monkhood seemed to disappear. It appeared as if he were surrounded by dancers and sitting under a white umbrella. At that time, the thought of sensual pleasure (kāmavitakka) arose due to delighting in prosperity. Then he saw policemen taking two thieves along with the stolen property. The thought of ill-will (byāpādavitakka) arose as he ordered a killer to execute one of them, and the thought of harming (vihiṃsāvitakka) arose as he sentenced the other. He was overwhelmed by these unwholesome thoughts, just as a tree is coiled by creepers or as a beehive is surrounded by bees.
          • 3.2. Alternatively, some teachers said that the thought of sensual pleasure arose because he was greedy for flowers, fruit, leaves, and so forth. The thought of ill-will arose because he heard the dreadful voices of birds and so forth, and the thought of harming arose because he intended to chase them away with a clod and so on.
          • 3.3. Alternatively, the thought of sensual pleasure arose because he was longing to stay in that mango grove. The thought of ill-will arose because he saw foresters with angry minds, and the thought of harming arose because he had the intention to harm them. It was marvelous because one of these micchāvitakka arose in his mind.
        • 4. What kinds of thought did venerable Meghiya possess while staying in mango grove? Unwholesome (akusala) means being unskillful, and it is so called in the sense of bringing one into woeful states or opposing the wholesome (kusala). The right thoughts (sammā-saṅkappa) are the opposite from the unwholesome thoughts:
          • 4.1. The thought of sensual pleasure is opposed to the thought of renunciation (nekkhamma vitakka). This is the thought free from lust (rāga) or greed (lobha).
          • 4.2. The thought of ill-will, expressed by thinking, “May beings be destroyed, may beings perish, or may they have no happiness,” is opposed to non-ill will (abyāpāda-saṅkappa) or loving kindness (mettā). This is the thought free from hatred (dosa).
          • 4.3. The thought of harming, which is the intention to harm beings with a hand, clod, stick, and so forth, is opposed to non-harming/ non-cruelty (avihiṃsa-saṅkappa) or compassion (karuṇā). This is the thought free from hatred (dosa).
            • It is noteworthy that in the context of the Buddha’s teachings, when referring a wholesome quality contrasting with an unwholesome one, a negating term is often used instead of an opposite positive term. This leads some to think Buddhism is negative or passive, teaching that goodness is merely abstaining from bad actions and remaining passive. For instance, rather than stating directly that “mettā” opposes byāpāda, the term abyāpāda is used. The same applies to avihiṃsa. The misunderstanding that the Buddha’s teachings are negative or passive should be refuted as follows:
            • 1 The sammāsaṅkappa is included in a path of wisdom (adhipaññāsikkhā), not morality (adhi sīlasikkhā). The principle of right thought that encourages people to abstain from ill-will (byāpāda) and cultivate loving-kindness (mettā)” does not merely at establishing virtuous conduct such as refraining from killing or harming, or loving each others. It aims primarily at generating non-biased thinking, not influenced for example by hatred, in order for the thinking process to be free and unobstructed, following in line with the truth. In this way there arises correct and undistorted understanding. Therefore, the best way to explain right thought is thus through negation – as free from greed, ill-will, and cruelty.
            • 2. In Pāli grammar, the negation3 has a comprehensive meaning, referring to both the specific opposite of the word and anything from distinct from that qualities (“na” is used in the sense of añña – other than). In other case, it specifically refers to the opposite of the word (“na” is used in the sense of viruddha – the opposite). The instance for the latter, “akusala” does not mean “not wholesome” which can be referred to as abyākata (indetermininate); however, it specifically refers to “unwholesomeness,” the opposite of wholesomeness. Similarly, ‘amitta’ does not refer to a neutral person, but specifically to an enemy. However, in the context of right thought, the ‘a-‘ prefix is comprehensive, referring to both the opposite and anything distinct from the quality. For example, ‘abyāpāda-saṅkappa’ refers to both lovingkindness (opposite of ill-will) and pure, unbiased thoughts free from ill-will. Thus, wholesome qualities like lovingkindness are already inherent in this Path factor of right thought.
              • 3 According to Rūpasiddhi (sutta 344) “a” negation is of four meanings:
                • 1. Sadisa (similar): abrāmaṇo, amanusso, assamaṇo, etc.
                • 2. Añña (other than): abyākata, assaṃkiliṭṭhā, apariyāpanna, etc.
                • 3. Viruddha (the opposite): akusalā, alobho, amitto, etc.
                • 4. Abhāva (non-existing): akatvā, etc.
            • 3. The negating prefix ‘a’ is more definite and categorical than the opposite term. It completely negates an object, leaving no trace. For instance, abyāpāda-saṅkappa means completely free from ill-will, referring to unbounded, supreme kindness. This differs from other doctrines that limit kindness, stating only specific groups or creatures are worthy. In truth, all beings are worthy of kindness4.
              • The right view and right thought are interconnected in the context of the three unwholesome roots (akusala-mūla): greed (lobha), hatred (dosa), and delusion (moha). The right view eradicates delusion, the right thought eliminates the affliliated defilements: the thought of renunciation eliminates greed, while the thoughts of non-ill will and non-cruelty eliminate hatred. Therefore, these two factors are thus thoroughly integrated and compatible5. The state of mind possessing non-covetousness (anabhijjhā) and non-ill will (abyāpāda) or the development of these factors in the mind, is classified as training in higher mind (adhicittasikkhā) or concentration, while the thought (vitakka) consisting of these two factors is classified as higher training in higer wisdom (adhipaññāsikkhā) or right thought (sammāsaṅkappa)6.
        • 5. Why did the Buddha allow him to go? The Buddha thought, "Even if I do not allow him to go, he will go anyway because he has already made up his mind to leave. And if I do not permit him, he will think that I want him to stay and take care of me. Such thoughts would lead to unbeneficial outcomes and prolonged suffering."
          • Pañca-cetovimuttiparipākasaṃvattanikadhammmā (The five conditions that brings about the maturation of liberation of mind)
            • Paripakka means "ripened" or "mature." Cetovimutti refers to the liberation of the mind, which is freed from defilements initially through Tadaṅgavimutti and Vikkhambhanavimutti. At a later stage, it becomes fully liberated through Samuccheda and Paṭipassaddhi. These forms of liberation are mentioned in the third Udāna Sutta. When the dispositions have been awakened and matured, insight gives rise to the path, and as insight reaches maturity, liberation of mind is said to have matured. In the Sambodhi Sutta, the Buddha expounded on the proximate cause for the development of the aids to enlightenment (sambodhipakkhikabhāvanā-upanisā). These proximate causes are the same as the five conditions that lead to the maturation of the liberation of mind. Hence, these five conditions can be named “Cetovimuttiparipakka-saṃvattanika-dhamma or sambodhipakkhikabhāvanā-upanisā.”
            • The 5 conditions are as follows:
              • (1) Kalyāṇamittatā - good friend
              • (2) Sīla - virtuous
              • (3) Abhisallekhika-kathā - talks on ultra-effacement of defilements
              • (4) Āraddhavīriya - aroused energy
              • (5) Paññā – wisdom
            • Among these five factors, sīla (morality), vīriya (effort), and paññā (wisdom) are internal factors, while the other two are external factors. Moreover, the other four factors are also accomplished by depending on a good friend.
        • 6. (1) Kalyāṇamitta (good friend): Kalyāṇamittatā is mentioned first among the five Dhammas because it is the initial state of Brahmacariyavāsa (living the holy life; following the spiritual path) and because it is an extremely helpful and foremost factor for all wholesome deeds. It leads to liberation of the mind by purifying impure faith and similar qualities. As once Venerable Ānanda said, “Venerable sir, good friends, good companions, and good comrades are half of the spiritual life.” Then the Buddha replied, “Not so, Ānanda! Not so, Ānanda! Good friends, good companions, and good comrades are the whole of the spiritual life.” 7
          • 6.1. Synonyms:
            • 6.1.1. Kalyāṇamitta – a good friend or friendship. Such a person is endowed with morality and so forth, supporting all things beneficial.
            • 6.1.2. Kalyāṇasahāya – one who engages in activities together with another, such as walking together, sitting together, and so on.
            • 6.1.3. Kalyāṇasampavaṅka – one who consistently inclines his body and mind towards his friend, whether by talking about him, thinking of him, and so forth.
          • 6.2. The characteristic of a good friend is being endowed with faith (saddhāsampanna), morality (sīla), generosity (cāga), effort (vīriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā). The detail about good friend will be discussed in Itivuttaka handout in further lecture.
        • 7. (2) Sīlavā (virtuous one): (We are learning this in Suttanta Class)
        • 8. (3) Abhisallekhika: Abhisallekhikā refers to ultra-effacement, which contributes to the extreme effacement of defilements, by way of the diminishment or abandonment. It is conducive to opening up the mind (cetovivaraṇasappāya), as these ten types of talk are appropriate for both tranquility meditation and insight meditation, which are regarded as methods for expanding the mind by distancing the hindrances that conceal the heart. These talks lead one to ekantanibbidā (complete disenchantment), virāga (dispassion), nirodha (cessation), upasamā (the subsiding of all defilements), abhiññā (direct knowledge), sambodhā (awakening to the four paths), and 7ibbana. Insight meditation (7ibbana7a) is indicated by the first three terms, the path by the next two, and 7ibbana by the last two.
          • 8.1. Apiccha-kathā: There are four kinds of persons by means of wishes:
            • 8.1.1. Atriccho (one who has excessive wishes/greed): Atriccha refers to one who is not satisfied with what he has and desires the possessions of others. For one who possesses atriccha, even a well-cooked cake placed in his own bowl appears undercooked and small. However, the same cake, when placed in another’s bowl, appears well-cooked and extremely large. As it is said: “Catubbhi aṭṭhajjhagamā, aṭṭhabhi cāpi soḷasa; Soḷasabhi ca dvattiṃsa, atricchaṃ cakkamāsado;
              • Icchāhatassa posassa, cakkaṃ bhamati matthake” “You have enjoyed the company of four vemānika-peta and encountered eight. Then you enjoyed eight and encountered sixteen and enjoyed sixteen and encountered thirty two. Driven by excessive greed, you become delighted by the circlet that sweeps over your head, overwhelmed by desire.”
              • “atricchā atilobhena, atilobhamadena ca” (One is Atricchā through excessive greed and being intoxicated with extreme greed).
            • 8.1.2. Pāpiccho (one with evil wishes): a person with evil wishes pretends to possess virtues which one does not truly have in order to gain respect, honor, and fame. For example, they may wish to be seen as faithful despite lacking faith, virtuous despite having wrong morality, learned despite lacking knowledge, secluded despite enjoying company, energetic despite being lazy, mindful despite being unmindful, concentrated despite lacking concentration, wise despite lacking wisdom, and free from defilements despite being affected by them. Such a person is called hypocrisy (kohañña). In Kuha Sutta8, the Buddha said that those monks who are receivers, stubborn, prattling, imposters, arrogant, and unconcentrated are not his monks. In addition, those monks have strayed from this Dhamma and Vinaya, and they do not achieve growth, progress, and maturity in this Dhamma and Vinaya. However, the monks who possess the opposite of these qualities have not strayed from this Dhamma and Vinaya, and they will grow in this Dhamma and Vinaya.
            • 8.1.3. Mahiccho (one who has many wishes): One who is endowed with good qualities is not content with what one has and, after obtaining something, expects to receive even more. The Buddha describes this person thus, As it is said: “Some monks having faith wish ‘may people know me as the faithful person’; they having morality wish ‘may people know me as virtuous person,’ etc.” ‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo; Sakaṭehi paccaye dentu, tayopete atappiyā’’ti.’ “These three things—the bonfire, the ocean, and a person with great desires—are insatiable, even if we provide them necessity/cause with the amounts of many carts.”
              • In the Roga Sutta9, the Buddha explained how a mahiccha (monk with many desires) can become pāpiccha (of evil desires) and atriccha (excessively desirous) as follows: (1) a monk has many desires, dissatisfied, and is not content with any kind of robe, almsfood, lodging, or medicines and provisions for the sick. (2) Because he has many desires, dissatisfied, and is not content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick, he directs his mind to evil desire for gaining recognition and for getting gain, honour and fame. (3) He arouses himself, strives, and make an effort to gain those things. (4) Having calculated, he approaches, sits down, speaks on the Dhamma and holds in his excrement and urine (for the purpose of receiving offerings). These actions are considered illness by the Buddha.
            • 8.1.4. Appiccho (one who has few wishes): One who is endowed with good qualities but does not wish anyone to know about them. He avoids faults such as atricchatā and so on. He also knows the appropriate amount of acceptance. Because they wish to conceal their existing qualities, a faithful person does not wish for people to know, “May people know me as a faithful person.” In the same way, a virtuous one, a knowledgeable one, a secluded one, an effortful one, a mindful one, a concentrated one...the wise do not wish, “May people know me as wise.” There are four types of appiccha:
              • 8.1.4.1. Paccayappiccha – one who is of few wishes in four requisites. One should investigate three things: the donor, the offering, and his own strength (one’s own need):
                • 8.1.4.1.1. If there are many offering items and a donor wishes to give only a few, one takes a few offerings, considering the donor.
                • 8.1.4.1.2. If there is a few offering items and a donor wishes to offer many, one takes a few offerings, considering the offering.
                • 8.1.4.1.3. If there are many offering items and a donor wishes to give a lot, one who understands their own strength (need), takes the appropriate amount of the offering. By doing so, he acquires unarisen gains; the acquired gains are stable, and the minds of the donors are pleased.
              • 8.1.4.2. Dhutaṅgappiccha – one who is of few wishes in ascetic practice. He does not want anyone to know that he observes ascetic practices. To elucidate this, the story of Elder Sosānika Mahāsumana Thera should be told. It is said that he lived in the cemetery for sixty years. Not even a single monk knew about this. As he said, “susāne saṭṭhi vassāni, abbokiṇṇaṃ vasāmahaṃ, dutiyo maṃ na jāneyya, aho sosānikuttamo.” “For sixty years, I live in the cementery uninterruptedly, No second person know me (except myself), O the utmost cemetery dweller.” Another story, two brother elders lived in Cetiya mountain. The younger brother got lump of sugarcane sent by his supporter and went to his elder brother, saying “Venerable sir, please consume this.” It was the time that the elder brother monk was washing his mouth after meal. So the elder brother said, “Enough, Āvuso.” Then the younger brother asked, “Venerable sir, are you observing ekāsanika practice (once a day consumer)?” He replied, “Āvuso, bring me the lump of suguarcane.” Despite of having observed ekāsanika ascetic practice for fifty years, he consumed covering up his ascetic practice. T“en he washed his mouth and again went to determine ascetic practice.
              • 8.1.4.3. Pariyatti-appiccha – one who is of few wishes in learning. He does not want anyone to know that he is a learned one. This is illustrated by the story of Venerable Sāketaka Tissa Thera, who did not want anyone to know that he was a learned monk. When he refused to give an opportunity for recitation and questioning by saying, “There is no time,” he was criticized: “Venerable Sir, will you have time at the moment of death?” Upon hearing this, he dismissed the assembly and went to stay at Kaṇikāravālikasamudda Monastery. There, during the vassa (rains retreat), he supported the senior monks, the middle ranking monks, and the younger monks. On the day of the Great Invitation Ceremony, he stirred the audience with a Dhamma talk and then departed.
              • 8.1.4.4. Adhigamappiccha – one who is of few wishes in attainment. He does not want anyone to know that he has attained a stream-enterer, etc. Just as the story Venerable Majjhantika Thera10 It is said that the elder was a great Khīṇāsava, yet his robe and bowl were worth only the equivalent of one pāda. He was the senior monk among the Saṅgha on the day of the monastery celebration of King Asoka, the Dhammarājā. Upon seeing his coarse clothes, etc. (atilūkha), people said to him, “Venerable sir, may you wait outside for a moment.” The elder, thinking, “If a Khīṇāsava monk like me does not support the king, who else will?” sank into the earth and emerged only when he took the food offered to saṅghatthera. Even though he was a Khīṇāsava, he did not wish for people to know him as a Khīṇāsava. The commentary also provides the examples of three monks (tayo kulaputtā— Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila) and Ghaṭīkārakumbhakāra from the Ghaṭīkāra Sutta.
          • 8.2. Santuṭṭhi-kathā. Santuṭṭhi refers to one who is content with any requisites they receive. Having abandoned the desire for various requisites, they find satisfaction in their own. In other words, they are content with what they currently possess (see the note on santussako in the Mettāsutta handout). The discussion about the advantages of contentment and the disadvantages of excessive wishes or greed is called Santuṭṭhikathā. “Atītaṃ nānusocanto, nappajappamanāgataṃ; Paccuppannena yāpento, santuṭṭhoti pavuccati.” “One who does not sorrow about the past, nor yearn for the future, who sustains himself with present is called ‘content one.’”
            • 8.3. Paviveka-kathā. There are three types of seclusion (See Buddha-udāna handout part 1, verse 2:1, under topic “viveka”).
            • 8.4. Asaṃsagga-kathā (The talk on non-socializing): This talk concerns the avoidance of the folllowing five types of association or socializing, on account of which a monk might leave the community to become a layman due to being captivated by a beautiful girl through any of these five ways:
              • 8.4.1. Five types of unsuitable associations:
                • 8.4.1.1. Savanasaṃsagga (association by hearing): association by hearing is the lust arisen when one sees one another by way of an ear-consciousness process. A monk hears that “in such-and-such village or town, there is a woman who is gorgeous, attractive, pleasing, with a beauty like that of a lotus.” He may hear a woman endowed with beauty being described by others or or personally hear the sound of her laughing, talking, or singing. Upon hearing this, he falls in love with her and can no longer continue practicing the holy life. After abandoning his training, he reverts to lay life (secular life or lower life). Defilements arising from such intimacy through hearing are called Savanasaṃsagga. It is said that the young monk named Tissa was residing in Pañcaggaḷa Cave. At that time, the daughter of a goldsmith residing in Giri Village, along with five other girls, went to a lotus pond, bathed, and adorned themselves with lotuses. As the monk was traveling through the sky, he heard the girl singing in a sweet voice. Upon hearing her voice, he was pierced by sensual lust, lost his special ability, and fell into tragedy and ruin.
                • 8.4.1.2. Dassanasaṃsagga (association by seeing): association by seeing is the lust arisen when, by way of an eye-consciousness process. A monk sees a woman who is gorgeous, attractive, and pleasing, with beauty like that of a lotus. Upon seeing her, he falls in love with her and can no longer continue practicing the holy life. After abandoning his training, he reverts to lay life (secular life or lower life). Defilements arising called Dassanasaṃsagga. from such intimacy through seeing are It is said that a young monk went to a monastery which was situated near the gate of Kāladīghavāpi to learn Uddesa. His teacher, seeing the potential danger, did not give him permission to enter the village. The monk tried to follow the teacher. The teacher then told him, “If you do not enter the village, I will teach Uddesa to you.” The monk accepted by saying, “Very well.” When he finished learning Uddesa, he paid his respects to the teacher. As he was leaving, he wondered, “Why does my teacher not allow me to enter this village?” After donning his robes, he entered the village. There, a daughter of a respectable family, wearing yellow clothes, stood in her house. Upon seeing the young monk, she, with a lustful mind, brought rice-gruel with a ladle and poured it into his bowl. Afterward, she lay down on her bed.
                  • Her parents then asked, “What is it, daughter?” She replied, “If I get the young monk who is going through the gate, I will live; otherwise, I will die.” The parents hastily ran to the village gate, caught up with the young monk, bowed down, and said, “Venerable sir, please return and accept the food.” “I have enough; I am leaving,” the young monk replied. They said, “Venerable sir, this is the reason,” and begged, “We have this much wealth in our home. We have only one daughter. You can be our elder son and live happily.” The young monk said, “I do not need this impediment,” and, ignoring them, left. The parents returned and comforted their daughter, saying, “My dear daughter, we could not fetch the young monk. Whoever else you wish for as a husband, may you get him. Please get up, eat, and drink.” Unwilling, she fasted for seven days and died. Her parents, having performed her funeral rites, donated her yellow robe to the community of monks at the main monastery. The monks cut the robe into pieces and distributed them. An elderly monk took his portion and went to the Kalyaṇī monastery. A young monk also went there to worship at the shrine and sat in the daytime resting place. The elderly monk took his piece of cloth and said to the young monk, “Make a water-strainer for me with this.” The young monk asked the elder, “Where did you get this?” The elder told him the whole story. Upon hearing it, the young monk thought, “I did not live together with such a woman,” and, burning with the fire of passion, died right there.
                • 8.4.1.3. Samullapanasaṃsagga (association by conversation): defilements arise due to intimacy through conversing with each other.
                • 8.4.1.4. Sambhogasaṃsagga (association by using): defilements arise due to using requisites given by a woman or from giving one’s valuable requisite to a woman. It is said that at the festival of Maricavaṭṭi monastery, king Duṭṭhagāminī Abhayarājā prepared a great alms-offering, which he served both saṅghas. There were one hundred thousand monks and ninety thousand nuns. After receiving hot porridge, a novice, carrying it, placed it once on the edge of his robe and at another time on the ground [he did not have a bowl-stand]. A novice nun, seeing this, gave him a ivory bracelet (dantavalayaṃ)/ small bowl (thāraka), saying, “put your bowl here and go.” Later, when a certain danger arose, they went overseas [another side of the ocean]. Among them, the nun went earlier. Hearing that “a monk from Sri Lanka has arrived,” she went to the elder, exchanged greetings, and sat down. She asked, “Venerable sir, how many years had you been ordained during the festival at Maricavatti monastery?” “At that time, I was a seven-year-old novice. But how many years were you?” “I was also a seven-year-old novice nun who gave a small bowl to a novice monk who was carrying hot porridge so he could place his bowl there.” The elder said, “I was him,” and took out the small bowl to show her. Because of just this much association, the two of them were unable to maintain the holy life, and both disrobed at the age of sixty. [another source: Once affection arose in them, they transgressed the training rule. They committed Pārājika offence].
                • 8.4.1.5. Kāyasaṃsagga (association by body): defilements arise due to physical contact with a woman, such as touching her hand or hair. This is the story – it is said that young monks were reciting their lessons in the courtyard of the Great Stupa (Mahācetiya). Behind them, young nuns were listening to the Dhamma. Among them, one young monk, stretching out his hand, touched the body of a young nun. She took his hand and placed it on her chest. Because of just this much contact, both of them disrobed and returned to lay life. Another example: A young monk was preaching the Dhamma in Mahāvihāra. When a large crowd had gathered, the king along with his harem also arrived. Then strong lust arose in the king’s daughter upon seeing the young monk’s appearance and hearing his voice, and the young monk also felt the same way toward her. Seeing this, the king had a screen placed around her. They touched one another and embraced. After removing the screen, people saw that both of them had passed away.
              • 8.4.2. Five types of suitable associations: a monk should avoid associating with laypeople in the following manner: “Here, householder, someone lives in association with laypeople—rejoicing with them and sorrowing with them, being happy when they are happy and sad when they are sad, involving himself in their affairs and duties. This is considered intimacy within the village.” Such association with laypeople is unsuitable. Even associations with fellow monks can lead to defilements. Abandoning all such associations, one should establish oneself firmly in the Dhamma:
                • 8.4.2.1. Saṃsāre thirataraṃ saṃvegaṃ - urgency in seeing the long-lasting cycle of rebirths.
                • 8.4.2.2. Saṅkhāresu tibbaṃ bhayasaññaṃ - intense perception of danger in all conditioned things.
                • 8.4.2.3. Sarīre paṭikūlasaññaṃ - perception of repulsiveness in the body.
                • 8.4.2.4. Sabbākusalesu jigucchāpubbaṅgamaṃ hirottappaṃ - moral shame and moral dread, led by detestation of all unwholesome deeds.
                • 8.4.2.5. Sabbakiriyāsu satisampajañña – mindfulness and clear comprehension in all actions. One is not attached anywhere, like a droplet on a lotus petal. Talk related to such suitable associations is called ‘Asaṃsaggakathā.’
            • 8.5. Viriyārambha-kathā. The effort to abandon unwholesome qualities and to develop wholesome qualities is called ‘Vīriyārambha.’
              • 8.5.1. Two types of effort: bodily effort (kāyiko) and mental effort (cetasiko).
              • 8.5.2. Three types of effort: ārambhadhātu (arousing energy or first effort), nikkamadhātu (principle of endurance or element of persistence, stronger effort), parakkamadhātu (effort at the end, effort to achieve the goal).
              • 8.5.3. Four types of effort: saṃvarapadhāna (effort to prevent un-arisen unwholesome qualities), pahānapadhāna (effort to abandon arisen unwholesome qualities), bhāvanāpadhāna (effort to develop un-arisen wholesome anurakkhanāpadhāna (effort to protect and increase wholesome qualities). qualities), Just as one would press down on a black snake with a stick at the exact spot it appears, or strike an enemy at the neck with a sharp sword, not giving it a chance to raise its head, so too does he subdue [defilements] with the strength of energy. It should be understood as the way of one who puts forth effort to overcome and fully controls his defilements (vīriyārambha).
            • 8.6. Sīla-kathā. Sīlakathā is of two types: Lokiya and lokuttara. Lokiyasīla is the fourfold morality of purification. Lokuttarasīla is maggasīla (morality of the path) and phalasīla (morality of the fruition).
            • 8.7. Samādhi-kathā. In the same way, the eight attainments together with neighbourhood concentration (upacāra) and the basis for insight meditation are called Lokiyasamādhi, and concentration associated with the path is called Lokuttarasamādhi.
            • 8.8. Paññā-kathā. Likewise, wisdom is divided into two:
              • 8.8.1. Lokiyapaññā (mundane wisdom): wisdom arising from hearing, wisdom arising from reflecting, wisdom associated with absorption, and also insight wisdom. However, here, the insight wisdom should be taken.
              • 8.8.2. Lokuttarapaññā (supermundane wisdom): wisdom in the path and fruition.
            • 8.9. Vimutti-kathā: Vimutti (deliverance) refers to the deliverance of noble fruition and Nibbāna. However, some teachers also include Tadaṅgavimutti, vikkhambhanavimutti, and samucchedavimutti within this meaning. 8.10. Vimuttiñāṇadassana-kathā. Vimuttiñāṇadassana is the nineteen types of reflective knowledge.
        • 9. (4) Āraddhavīriya: Furthermore, Meghiya, a monk has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, and does not cast off the duty of cultivating wholesome qualities.
          • 9.1. Akusaladhamma-pahāna and kusaladhamma-upasampadā: he arouses energy for abandoning unwholesome qualities and acquiring wholesome qualities.
          • 9.2. Thāmavā (he is strong): He is equipped with the power of knowledge, indicating that his energy is accompanied by insight and careful striving.
          • 9.3. Daḷhaparakkama (firm in exertion): he is firm in striving in the gradual training, thus: “let only my skin and sinews remain...”
          • 9.4. Kusalesu dhammesu anikkhittadhura (does not cast off the duty of cultivating wholesome qualities): he puts forth the effort, thinking “as long as I have not reached the highest fruition, arahant-ship, I will not put down the effort in doing wholesome qualities.”
        • 10. Paññavā is the wisdom that is associated with insight meditation and the path.
          • 10.1. Udayatthagāminiyā (discerning arising and passing away): wisdom that is able to discern the arising and passing away of the five aggregates. By that, it is udayabbayañāṇa that completely comprehends the aggregates in fifty characteristics with respect to arising and passing away (one sees twenty-five characteristics of the appearance of the five aggregates + another twenty-five characteristics of the disappearance of the five aggregates = fifty characteristics).
          • 10.2. Ariyāya (noble (noble): wisdom that is purified, standing far away from defilements through both suppression (vikkhambhana) and eradication (samuccheda).
          • 10.3. Nibbedhikāya (penetrative): path wisdom is called “penetrative” (nibbedhika) because it pierces through and eradicates the mass of greed, hate, and delusion; insight wisdom is called penetrative because it pierces through them temporarily and because it leads to penetration by the path.
          • 10.4. Sammā dukkhakkhayagāminiyā (leads to the complete destruction of suffering): Path wisdom is the cause that leads to the complete destruction of suffering in the cycle of rebirth (vaṭṭadukkha) and the suffering of defilements (kilesadukkha). Insight wisdom can also be considered as leading to the cessation of these two types of suffering through temporary abandonment (tadaṅga-pahāna) or by facilitating the attainment of path wisdom.”
        • 11. The monk should develop further [another] four things.
          • 11.1. The perception of unattractiveness (asubhas) should be developed to abandon lust11. 11.2. Loving-kindness (mettā) should be developed to abandon ill will.
          • 11.3. Mindfulness of breathing (ānāpānasati) should be developed to cut off thoughts.
          • 11.4. The perception of impermanence should be developed to eradicate the conceit ‘I am.’ In the Mahārāhulovāda Sutta12, these four developments of meditation are mentioned. Moreover, it elaborates on the four brahmavihāras as follows:“Rāhula, practice the cultivation of loving-kindness. For, Rāhula, when you cultivate loving-kindness, ill-will (byāpāda) will be abandoned… when you cultivate compassion, cruelty (vihesā) will be abandoned… when you cultivate joy, discontent (arati) will be abandoned… when you cultivate equanimity, aversion (paṭigha), etc., will be abandoned.”
          • footnote 11 Meditation on loathsomeness is to be developed to abandon lust. The simile of a man who harvests the corn. "A man having taken a sickle harvests corn in the paddy field. Then cows having broken his fences entered his corn. Having laid down a sickle, taken a stick, chased them away, and remade fences, he again took a sick and harvest corn." Paddy field (corn field) is a designation for Buddha’s dispensation. A man who harvests the corn (farmer) is a designation for meditator. A sickle is a designation for wisdom. Harvesting time is a designation for time for developing insight meditation. A stick is a designation for meditation on loathsomeness. Fence is a designation for restraining. Entering of a cow after breaking fence is a designation of arisen lust due to negligence. Having laid down a sickle, taken a sickle, chased them away, and remade fences, he again took a sick and harvest corn. This implies that having suppress lust by meditation on loathsomeness, he starts practicing insight meditation again. 12 M.II.87.
        • 12. “When one perceives impermanence, the perception of non-self is stabilized. One who perceives non-self eradicates the conceit ‘I am,’ [which is] 15ibbana in this very life.” The perception of impermanence is to be developed as, ‘All conditioned things are impermanent,’ due to their arising and passing away, fragility, temporariness, and opposition to permanence. The mind established in the perception of non-self is to be developed (anattasaññā saṇṭhāti) as, ‘All Dhamma are non-self,’ due to their insubstantiality, lack of control, changeability, emptiness, hollowness, and voidness. When one perceives the characteristic of impermanence, one also perceives the characteristic of non-self. Among the three characteristics, when one characteristic is seen, the other two are also perceived. When the characteristic of non-self is perceived, the conceit “I am” is eradicated.
      • Verse (1:1)
        • 13. Khuddā vitakkā: here, khuddā means low or bad. All three unwholesome thoughts are considered low because they are aggravated by all forms of thought. As mentioned, “na ca khuddamācare” (“one should not engage in what is low”).
        • 14. Sukhumā vitakkā: Subtle unwholesome thoughts include thoughts of relatives, thoughts of one’s country, thoughts of deities, thoughts of sympathy for others, thoughts related to gain and reputation, and thoughts concerning one’s own reputation among others. These types of thoughts are not as aggressive as thoughts of sensual pleasures, etc.; therefore, they are called subtle unwholesome thoughts due to their lack of coarseness.
          • In the Paṃsudhovaka Sutta13, the Buddha stated that there are three stages of defilements in gold:
            • 1. The gross defilements of gold: soil, grit, and gravel.
            • 2. The middling defilements in gold: fine grit and coarse sand.
            • 3. The subtle defilements in gold: fine sand and black dust. The soil remover needs to pour the gold into a trough and, with patience, rinse and cleanse it gradually.
          • In the same way, there are three layers of defilements:
            • 1. The gross defilements (oḷārika-upakkilesa): bodily misconduct, verbal misconduct, and mental misconduct.
            • 2. The middling defilements (majjhimasahagata-upakkilesa): sensual thoughts, thoughts of ill-will, and thoughts of harming.
            • 3. The subtle defilements (sukhumasahagata-upakkilesa): thoughts about one’s relations (ñātivitakka), thoughts about one’s country (janapadavitakka), and thoughts about one’s reputation (anavaññattipaṭisaṃyutta-vitakka – thoughts connected with not being looked down upon).
        • 15. Anugatā (follow): they follow the mind. When these unwholesome thoughts arise, the mind also turns to be unwholesome.
        • 16. Cetaso uppilavā (stir up the mind): they make the mind agitated.
        • 17. Ete avidvā manaso vitakke (Without comprehending these mental thoughts): without knowing those thought as they really are by means of ñātapariññā, tīraṇapariññā, pahānapariññā or by means of gratification (assāda), disadvantage (ādīnava) and the way to escape (nissaraṇa).
        • 18. Hurā huraṃ dhāvati bhantacitto (one runs back and forth with a wandering mind):
          • 18.1. Because he has not abandoned wrong thoughts, his unsettled mind wanders restlessly, jumping from one thing to another, drawn by the allure of each object—"sometimes to a form, sometimes to a sound,” and so on.
          • 18.2. Because such thoughts have not been fully understood, his mind, influenced by ignorance and craving, moves in a restless, zigzagging manner. It continuously wanders from this world to the next, taking up and laying down bodies in the cycle of rebirth.
        • 19. Ete ca vidvā manaso vitakke (however, having comprehended these mental thoughts): knowing these unwholesome thought as they really are as forementioned manner.
        • 20. Ātāpiyo...asesamete pajahāsi buddho (an ardent one...an Enlightened One has abandoned these thoughts): having known that those thoughts that arise in the mind, such as those connected with sense desires, are the mind’s elation (uppilāva-mana) because they are the root cause of elated consciousness, an ardent and mindful person, with right effort and right mindfulness restrains the unarisen unwholesome thoughts that are supposed to arise in the future at the time of magga through the development of the noble path and closes those thoughts by the restraint of wisdom (ñāṇasaṃvara = maggañāṇa). Here, the Buddha refers to the noble disciple, who has realized the four noble truths and attained arahantship. He/she cuts off those unwholesome thoughts without remnant.
    • 2. Dvkidhāpathasuttaṃ (The two paths)
      • “Saddhiṃ caramekato vasaṃ, Misso aññajanena vedagū; Vidvā pajahāti pāpakaṃ, Koñco khīrapakova ninnagaṃ.” “Wandering together, dwelling together, the knowledge master mixes with the fool. Having understood this, he abandons evil deeds, like the milk-drinking heron leaves the water.”
        • (Saddhiṃ caraṃ - wandering together, ekato vasaṃ - dwelling together, vedagū – knolwedge master, misso [hoti] – is mixed, aññajanena – with one who does not know. Vidvā – having known, pajahāti – [he] abandons, pāpakaṃ - evil deeds, iva – like, koñco – an heron, khīrapako – who drinks milk, [pajahāti [pajahanto] – abandons], ninnagaṃ - the water)
      • Note (1:2)
        • 1. Who are the thieves?
          • At that time, it is said that five hundred men, being violent and bloodthirsty criminals who had committed offenses against the king, had fled into the forest and were making a living through robbery. They stayed in the forest near the road thinking, “We will cut off the king’s revenue route by becoming highway robbers.” Seeing the Elder traveling on that road, they thought, “This ascetic is coming by this road, he’s using a path that shouldn’t be used, he doesn’t know of our presence. Well, let us make him aware!” Angered, they rushed out from their hiding place, suddenly threw the Elder to the ground, beat him with their hands and feet, broke his clay bowl, and tore his robe into pieces. However, because he was a renunciate, they didn’t kill him but released him saying, “We won’t kill you, but from now on, know that this road is dangerous.” The Blessed One, knowing “He went by that road and was troubled by robbers; looking for me, he will return right away,” went a short distance, stepped off the path, and sat down at the foot of a certain tree. The Venerable Nāgasamāla, having returned and taking the same path that the Teacher had gone, saw the Blessed One sitting at the foot of that tree as he was walking along. He approached, paid homage, and reported the entire incident to him.
      • Verse (1:2)
        • 2. Vidvā pajahāti pāpakaṃ (Understanding this, he abandons the evil): With the nature of one who has reached knowledge, the wise one abandons what is evil, unwholesome, and brings suffering to oneself, either evil deeds or wicked person.
        • 3. Koñco khīrapakova ninnagaṃ (like the milk-drinking heron leaves the water): Just as a heron, when presented with milk mixed with water, drinks only the milk without taking the water, so a wise man, though he must stand and sit with fools, abandons them by his conduct; he never mixes with them.
        • footnotes 14 Having thoroughly understood the Venerable Nāgasamāla's disregarding of his (the Buddha's) words and going on the unsafe path, and his own going on the safe path. 15 To show the meaning of that.
    • 3. Aparalakuṇḍakabhaddiyasuttaṃ (Another discourse about Lakuṇḍakabhaddiya)
      • “Nelaṅgo setapacchādo, ekāro vattatī ratho; Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanaṃ” “With a faultless wheel, white awning, the one-spoked chariot rools; See him coming, untroubled, whose stream is cut off, without bondage.”
        • (Ratho – A chariot, nelaṅgo – which has faultless wheel, setapacchādo – which has a awning (with a whit cover), ekāro – which has one spoke, vattatī – rolls. Passa – see, āyantaṃ - one who is coming, anīghaṃ - which is without trouble, chinnasotaṃ - whose stream is cut off, abandhanaṃ - which is without bondage).
      • Note (1:3)
        • 1. Background story:
          • Venerable Lakuṇḍaka Bhaddiya, one day, after going on alms-round with a large number of monks through the village, finished his meal, washed his bowl, placed it into the bowl-bag, hung it on his shoulder, folded his robe, and placed it over his left shoulder. He walked each step with a composed manner, his eyes cast down, maintaining perfect deportment, inspiring serenity, whether looking forward or backward, etc., with full mindfulness and comprehension. He followed behind the other monks without mixing with them. Why? Because of his aloofness from society (asaṃsaṭṭhavihāra). Moreover, his appearance, which had been scorned and induced contempt, was humiliated by worldly people. The elder, having known this, continued walking behind, thinking, “May these people not accumulate demerits because of me.”
          • footnote 16 Having thoroughly understood the heap of good qualities which are classified as great power and great mighty of venerable Lakuṇḍaka Bhaddiya. 17 To show the meaning of that.
        • 2. Yebhuyyena bhikkhūnaṃ paribhūtarūpaṃ (treated with contempt by most of the monks):
          • Some worldly people, like the Chabbaggiya and others, unaware of the venerable’s great qualities, would treat him with contempt, seizing, tugging, and playing with his hand, the root of his ear, and so forth. Those who are noble and virtuous worldly beings would never do that.
        • 3. Na ca sā samāpatti sulabharūpā, yā tena bhikkhunā asamāpannapubbā (any attainment that has not been attained by that monk is not easy to find):
          • any attainment that has not been attained by that monk is not easy to find.” All attainments common to all Buddha’s disciples, classified into material attainments (rūpasamāpatti), immaterial attainments (arūpasamāpatti), attainment of sublime abidings (brahmavihārasamāpatti), attainment of cessation (nirodhasamāpatti), and attainment of fruition (phalasamāpatti), that has not been attained by him before are not easy to find. Therefore, the Buddha said that he was of great power and great might. Disrespecting or contemptuously treating such a monk would lead to long-term suffering and misfortune. Therefore, the Blessed One encouraged the monks to regard him with great respect, just as one would regard a stone umbrella (he is not the one to be treated lightly), for it would lead to their long-term benefit and happiness.
      • Verse (1:3)
        • 4. Nelaṅgo (faultless):
          • Ela means fault; one who is without fault is called nela. This refers to completely pure morality. The wheel, which constitutes the essential part of the chariot and is without faults, is called Nelaṅga. Here, it denotes the completely pure morality of Arahantship.
        • 5. Setapacchādo (white canopy):
          • Pacchāda means a woolen cloth, an awning, or a canopy spread over the top of a chariot. This refers to liberation associated with the fruit of Arahantship (Arahattaphalavimutti). Its white color represents perfect purity and absolute clarity.
        • 6. Ekāro vattatī ratho (the one-spoked chariot rolls):
          • The single spoke of the chariot is regarded as mindfulness. Here, ratha refers to the elder’s body, which consists of the four great elements, originates from mother and father, is built up from rice and gruel, and is subject to impermanence, wearing away, breaking apart, and dispersal. “Rolls” refers to both forward movement and return.
        • 7. Anīghaṃ (untroubled):
          • One who is free from suffering, meaning one in whom the agitation of defilements is absent – just as a vehicle free from jolting. What is nīghaṃ (trouble)? Nīgha refers to lust, hatred, or delusion. Therefore, one whose defilements have been destroyed is called “trouble-free” or “without trouble.”
        • 8. Chinnasoto (whose stream is cut off):
          • In an ordinary chariot, an uninterrupted stream of ghee, oil, or other substances is smeared on the axle-heads and hub, making it an acchinna sota (uninterrupted flow). However, this one is called chinnasota (one whose stream is cut off) because the thirty-six streams of craving have been fully abandoned without remainder. Sota here refers to craving. In Taṇhā Sutta18, the Buddha stated that there are the eighteen streams/ currents of craving related to the internal and eighteen streams of craving related to the external. These kinds of thought are called “Taṇhā-vicarita” (activity or roaming about of craving). When these 36 streams of craving are multiplied by three (past, present and future), they become 108 streams of craving.
        • 9. Abandhana (without bondage): Bondage refers to lust, hatred, and delusion. One whose defilements have been destroyed is called “one without bondage.” In the commentary, “one without bondage” means one whose fetters have been completely destroyed. Thus, the Teacher (the Buddha) described Venerable Lakuṇḍaka Bhaddiya as an excellent chariot of thoroughbred qualities,
          • (1) with an excellent wheel through the virtue associated with the fruition of Arahantship,
          • (2) a fine awning through the liberation associated with the fruition of Arahantship,
          • (3) a well-formed spoke through well-established mindfulness,
          • (4) untroubled due to the absence of defilements that agitate the mind,
          • (5) unsmeared with oil, etc., due to the absence of craving, and
          • (6) unbound due to the absence of fetters.
          • The householder Citta explains this verse in Paṭhamakāmabhūta Sutta19. In Saṃyutta, the exact same prose passage is found as this Udāna, but the Buddha utters different verse:
          • “Haṃsā koñcā mayūrā ca, hatthayo pasadā migā, sabbe sīhassa bhāyanti, natthi kāyasmiṃ tulyatā.” “Swans, herons, peacocks, elephants, spotted deer, and deer, all are afraid of the lion, regardless of their size.”
          • “evameva manussesu, daharo cepi paññavā, so hi tattha mahā hoti, neva bālo sarīravā.” “In the same way, among human beings, even a young person with wisdom, is truly great, unlike a fool with a large body.”
    • 4. Uposathasuttaṃ (The Observance Day)
      • “Channamativassati, vivaṭaṃ nātivassati; Tasmā channaṃ vivaretha, evaṃ taṃ nātivassati.” “Rain soaks one who has covered [his offense] but does not soak one who has opened it. Therefore, open up the offence that is covered, and it will not soak him.”
        • (Ativassati – [Rain] soaks, channaṃ - one who has covered, na ativassati – [Rain] does not soak, vivaṭaṃ - one who has opened it. Tasmā – Therefore, vivaretha – may you open up, channaṃ - what is covered, evaṃ - in this way, na ativassati – [Rain] will not soak, taṃ - him).
      • Note (1:4)
        • 1. Why did the Buddha not recite Pātimokkha?
          • The Buddha, having looked at the minds of monks, saw a unvirtuous monk sitting in the midst of the community of monks. He thought, “If I were to recite Pātimokkha when this unvirtous monk were sitting here, his head would split into seven pieces.” Out of compassion towards him, the Buddha remained silent.
      • Verse (1:4)
        • 2. Channamativassati (rain soaks one has covered his offense):
          • A monk, having committed an offense, conceals it. Consequently, he continues performing wrongful acts repeatedly. In this way, the rain of offense or defilement soaks the one who covers up the offense.
        • footnote 20 Having understood the disadvantages of not avoiding evil deeds and the benefits of avoiding them. 21 To show the meaning of that.
        • 3. Vivaṭaṃ nātivassati (but does not sodden one who has opened it):
          • A monk who has committed an offense does not conceal it. Instead, he declares or confesses it to his fellow monks or teachers and amends it in accordance with the Vinaya. By disclosing his offense and restraining himself in the future, without committing another offense, the rain of offense or defilement does not sodden the one who openly declares the offense.
        • 4. Tasmā channaṃ vivaretha, evaṃ taṃ nātivassati (therefore, open up the offence that is covered, and it will not soak him): When a monk discloses his offense in this way, the rain of defilement does not sodden or drench him. Although he had been corrupted by defilements, through this act of confession and amendment, he becomes purified and concentrated. He then begins to practice insight meditation and gradually attains Nibbāna.
    • 5. Yakkhapahārasuttaṃ (The demon’s blow)
      • “Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati; Virattaṃ rajanīyesu, kopaneyye na kuppati; Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessati.” “Whose mind, standing like a rock, does not shake, dispassionate towards things that arouse passion, unprovoked by things that provoke anger: when one’s mind is developed in this way, from where can suffering come to him?”
        • (yassa – of whom, cittaṃ - mind, ṭhitaṃ - standing, sela-upamaṃ - like a rock, na anupakampati – does not shake, [taṃ cittaṃ - that mind], virattaṃ - is dispassionate, rajanīyesu – towards things that arouse passion, na kuppati – [the mind] does not get angry, kopaneyye – towards things that provoke anger. Yassa – whose, cittaṃ - mind, bhāvitaṃ - is devloped, evaṃ - in this way, kuto – from where, dukkhaṃ - suffering, essati – can come/ assail, taṃ - him).
      • Note (1:5)
        • 1. “What is Kapotakandarā (Pigeon Cave)?
          • It is said that many pigeons (kapota) used to stay in that mountain valley (kandarā) in earlier times. For this reason, the valley came to be called ‘Kapotakandarā.’ The monastery built there later also became well known simply as ‘Kapotakandarā.’
        • 2. Who are two chief disciples?
          • Venerable Sāriputta had a golden complexion, while Venerable Mahāmoggallāna had the complexion of a blue lotus flower. Both of these great elders were, by birth, Brahmins from the northwest. They were beings whose aspirations had been fulfilled over an incalculable period, plus a hundred thousand mahākappas. They possessed all six psychic powers (abhiññā) and had attained the four knowledges of discrimination. They were two of the great ones in whom the cankers had been destroyed, who had reached all the attainments, and who had reached the summit of the sixty-seven perfections and knowledges necessary to become chief disciples.
          • 22 M.II-a. 131: Paṃsupisācaka means a demon that had come into existence at an impure place. 23 Having thoroughly understood the greatness of power and might of venerable Sāriputta who had reached the power of attainment. 24 To show the meaning of that.
          • They made the Kapotakandarā Vihāra shine brilliantly, like two moon-discs or two sun-discs in the same place in the sky. They were like two lions entering the same golden cave, or two tigers entering the same place to stretch their bodies25. They were as if two Chaddanta elephant kings had entered the same well-blossoming sāla grove, or two Supaṇṇa kings had alighted in the same simbali grove. They were like two Vessavanas mounted on the same Naravāhana vehicle26, or two Sakkas sitting on the same Paṇḍukambala Rock Throne. They were as though two great Brahmās had entered the same mansion.
        • 3. Aññataraṃ samādhiṃ samāpajjitvā (having attained a certain concentration):
          • According to various teachers’ opinion, samādhi here can refer to either upekkhābrahmavihārasamāpatti (the attainment of the sublime state of equanimity), or saññāvedayitanirodhasamāpatti (the attainment of cessation of perception and feeling), āruppapādaka-phalasamāpatti (the attainment of fruition based one of the formless states). For these three attainments alone are capable of protecting the body).
        • 4. Did he go to hell while still a demon?
          • No, he did not. Due to an evil deed that is to be experienced in this very life (diṭṭhadhammavedanīya-kamma), he experienced great suffering in his life as a demon. However, it was due to another deed bearing immediate results (ānantariyakamma), which was to be experience in the next life (upapajjavedanīya), that he fell into hell as soon as he passed away.
        • 5. How did Venerable Sāriputta experience a slight headache while his body was supported by the power of attainment (samāpatti)?
          • It was because he had just emerged from the attainment. Suffering cannot be perceived within attainment; however, a small amount of it can be perceived after emerging, as it depends on the body. Just as the suffering caused by a mosquito bite that one does not experience while asleep but feels upon awakening.
      • Verse (1:5)
        • 6. Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati (whose mind, standing like a rock, does not shake): the one whose cankers have been destroyed, whose mind, like a mountain made of solid rock, remains steadfast through mastery, is not affected by any worldly dhamma whatsoever.
        • 7. Virattaṃ rajanīyesu (dispassionate towards things that arouse passion): being detached from all things in the three worlds that constitute the root cause of the arising of lust by means of the noble path.
        • 8. Kopaneyye na kuppati (unprovoked by things that provoke anger): one does not get angry or become perturbed by all the bases of resentment (āghātavatthu)27.
        • 9. Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessati (when one’s mind is developed in this way, from where can suffering come to him?): when an arahant whose mind has been developed to become a state as described, from which person or which conditioned thing can suffering come to such a greatest person?
        • footnote 25 S.II.261: Vijambhanabhūmi is explained as vijambhati with respect to the lion: he places his two hind legs firmly on a golden surface, or on a surface of silver, crystal, quartz, or red arsenic. He stretches out his front legs, lifts his hindquarters, moves his front quarters forward, bends his back, raises his neck, and flares his nostrils as if making a thunderous sound. Then, he shakes off the dust that clings to his body. After that, he jumps up, moving quickly like a young calf, his body seeming to glow like a firebrand spinning in the darkness. 26 Naravāhanayāna means vehicle drawn by either harpy (nara=kiṃnaras) or by men (nara). 27 A.III.208: Āghātavatthusutta.
    • Questions Chapter I
      • Sutta (1:1)
        • 1. Why did evil thoughts occur to Venerable Meghiya? Provide one explanation out of the three.
        • 2. Explain about the three wholesome thoughts or right thought (sammā-saṅkappa). For instance, why is the term abyāpāda used instead of Mettā in the canonical text?
        • 3. What are the factors that lead to complete liberation (vimuttiparipācanīya-dhamma)?
        • 4. Explain the following terms: Kalyāṇamitta, kalyāṇasahāya, and kalyāṇasampavaṅka.
        • 5. What is Abhisallekhika-kathā?
        • 6. Study thoroughly about “Appiccha-kathā & Asaṃsagga-kathā.”
        • 7. Under the term Paññavā, explain udayatthagāminī-paññā and nibbedhikā-paññā.
        • 8. What are the four things that monk should develop further? (By doing so, what are eradicated?).
        • 9. In the verse, what do khuddā vitakkā and sukhumā vitakkā mean?
      • Sutta (1:2)
        • 10. Write a brief background story of the Sutta & explain the simile in the verse “koñco khīrapakova ninnagaṃ.”
      • Sutta (1:3)
        • 11. Elaborate the verse “nelaṅgo setapacchādo, ekāro vattatī ratho; anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanaṃ.”
      • Sutta (1:4)
        • 12. What are the eight wonderful qualities of the great ocean and the eight wonderful qualities of the Buddha’s dispensation?
        • 13. Explain the brief meaning of the verse “channamativassati , vivaṭaṃ nātivassati, tasmā channaṃ vivaretha, evaṃ taṃ nātivassati.”
      • Sutta (1:5)
        • 14. Write a story of Yakkhapahāra Sutta.
        • 15. “What are the three attainments that are capable of protecting the body?”
    • note: appiccha asaṁsagga mainly
    • about 4 types of people based on iccha
      • daharo kira ākāsena gacchanto girigāmavāsikammāradhītāya pañcahi kumārīhi saddhiṃ padumasaraṃ gantvā nhatvā padumāni ca pilandhitvā madhurassarena gāyantiyā saddaṃ sutvā kāmarāgena viddho visesā parihāyitvā anayabyasanaṃ pāpuṇi.
  • Chapter II (The Buddha’s lay disciples)
    • 1. Piyatarasuttaṃ (Dearer)
      • “Sabbā disā anuparigamma cetasā, Nevajjhagā piyataramattanā kvaci; Evaṃ piyo puthu attā paresaṃ, Tasmā na hiṃse paramattakāmo.” “Having searched around in all directions with the mind, one finds no one dearer than oneself in anywhere. In the same way, other beings each love themselves; therefore, one who cares for himself should not harm another.”
        • (Anuparigamma – having searched around, sabbā disā – in all directions, cetasā – with the mind, neva ajjhagā – one does not find, piyataraṃ - one who is dearer, attanā – than oneself, kvaci – in anywhere. Evaṃ - In the same way, attā – self, piyo – is dear, paresaṃ - to others, puthu – individually. Tasmā – therefore, attakāmo – one who cares for himself, na hiṃse – should not harm, paraṃ - another).
        • footnote 28 Having understood the meaning spoken by the king, "For all beings in this world, their own self alone is for them the dearest." 29 To show the meaning of that.
        • Note (2:1)
          • 1. A Brief Biography of Mallikā:
            • she was the daughter of a poor garland maker in Sāvatthi. One day, after buying a cake from a shop, she went to the flower garden. On her way, while thinking, “I will eat this,” she saw the Buddha surrounded by a community of bhikkhus. Being devoted, she offered the cake to the Buddha. The Buddha indicated that he wished to sit and eat there. Venerable Ānanda arranged a seat, and the Buddha sat, consumed the cake, rinsed his mouth, and then smiled. Venerable Ānanda, curious about the merit of her offering, asked about the result of the dāna she had given. The Buddha declared that she would become the beloved chief queen of Kosala that very day. It happened that King Pasenadi Kosala, having suffered defeat at the hands of his nephew, King Ajātasattu, on that very day, was passing by and entered the flower garden, intending to await the arrival of his army. Seeing the king approach, she attended to him with great care. Pleased by her attentiveness, the king summoned her father, granted him great authority, brought her to the inner palace, and installed her as his chief queen.
          • 2. Why did the king ask her the question?
            • One day, the king thought, “I have given her great authority. How good would it be if I were to ask her whom she loves the most? When she answers, ‘It is you, great king, who is most beloved to me,’ then, when she asks me in return, I will also say, ‘You are the most beloved to me.’” He wished to create a mutual exchange of affection with the aim of fostering intimacy and close association. However, since the queen was wise and a devoted supporter of the Buddha and the Saṅgha, she answered truthfully rather than saying what the king might have desired. The king, displeased, rebuked her, saying, “Surely for you, the Triple Gem is dearer.” The queen responded, “It is indeed so, your majesty. It is for the sake of securing heavenly bliss and the bliss of liberation that I hold even the Triple Gem most dear. Therefore, for me, I am dearest to myself.”
          • 3. Self-love
            • What the queen implied was this: “All beings in this world hold others dear solely out of self-interest or self-benefit (sabbo cāyaṃ loko attadatthameva paraṃ piyāyati). Even in wishing for a son, one thinks, ‘He will care for me in my old age.’ In desiring a daughter, one thinks, ‘She will continue my lineage.’ For relatives, friends, and others, affection arises from the benefits they provide in their various roles. Thus, it is with self-interest alone that beings in this world hold others dear.” A deity spoke in natthiputtama sutta30 that there is no affection like that for a son (natthi puttasamaṃ pemaṃ).” The Buddha said in that Sutta that there is no affection like that for oneself (natthi attasamaṃ pemaṃ). Why? Because people, even if they abandon their parents and neglect to care for their children, still care for themselves.
        • Verse (2:1)
          • 4. Tasmā na hiṃse paramattakāmo (therefore, one who cares for himself should not harm another): since all beings desire happiness for themselves and dislike suffering, one who seeks happiness should not harm any living being, even an ant, whether by hand, clods, sticks, or other means. When suffering is inflicted on another by oneself, that suffering, after a period of time, is experienced by oneself, as though it has returned to its source. This is the law of kamma.
    • 2. Visākhāsuttaṃ (Visākhā)
      • “Ye keci sokā paridevitā vā, Dukkhā ca lokasmimanekarūpā; Piyaṃ paṭiccappabhavanti ete, Piye asante na bhavanti ete.” “Whatever sorrows or lamentations are there, The various types of sufferings in the world, These exist because of something dear. Without something dear, these things do not exist.”
      • “Tasmā hi te sukhino vītasokā, Yesaṃ piyaṃ natthi kuhiñci loke; Tasmā asokaṃ virajaṃ patthayāno, Piyaṃ na kayirātha kuhiñci loke.” “Therefore, those who have nothing dear anywhere in the world, Are happy and free from sorrow. Therefore, one who is aspiring to be sorrowless and dustless, Should not hold anything dear anywhere in the world.”
        • (Ye keci – whatever, sokā – sorrows, paridevitā vā – or lamentations, anekarūpā dukkhā ca – and the various types of sufferings, lokasmiṃ - in the world, [atthi – are there], ete – these, pabhavanti – exist, paṭicca – depending on, piyaṃ - what is dear. Piye asante – when something dear does not exist, ete – these things, na bhavanti – do not exist.” “Tasmā – therefore, yesaṃ - of whoever, natthi – there is no, piyaṃ - something dear, kuhiñci – anywhere, loke – in the world, te – they, hi – indeed, sukhino – are happy, vītasokā – free from sorrow. Tasmā – therefore, patthayāno – one who is aspiring, asokaṃ - to be sorrowless, virajaṃ - dustless, na kayirātha – should not do (hold), piyaṃ - anything dear, kuhiñci – anywhere, loke – in the world.”)
      • Note (2:2)
        • 1. Background story:
          • The young girl, daughter of the great female lay follower Visākhā's son, had passed away. She was, it is said, well-disciplined, had clear faith in the teaching, and was diligent in performing her duties of service to the monks and nuns who entered the great female lay follower's house, both before and after meals. She behaved according to the wishes of her grandmother. Therefore, when Visākhā went outside her home, she would entrust all responsibilities to her. And she was beautiful to behold, pleasant in appearance. Thus, she was especially dear and beloved to her. She died overcome by illness. Therefore, Visākhā was unable to bear the sorrow of her death and distressed and approached the Buddha for comfort.
        • 2. From love, there arises sorrow:
          • In the Bhadraka Sutta33, the Buddha asked the headman Bhadraka whether there were any people in Uruvelakappa whose execution, imprisonment, fining, or censure would cause him sorrow, lamentation, pain, displeasure, or despair. He replied that there were such people. The Buddha then asked whether there were any people in Uruvelakappa whose execution, imprisonment, fining, or censure would not cause him sorrow, lamentation, pain, displeasure, or despair. He again replied that there were such people. When the Buddha asked for the reason, the headman explained that sorrow and suffering arose in him for those towards whom he had desire and attachment (chandarāga), but not for those toward whom he had no desire or attachment. The Buddha then said that by means of this principle, one may come to the conclusion: “Whatever suffering arose in the past, all of it arose rooted in desire, with desire as its source. Desire, indeed, is the root of suffering” (yaṃ kho kiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajji, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassa). The same applies to suffering in the future. The headman further told the Buddha that he had a beloved boy named Ciravāsī, who lived at an outside residence. Each morning, he would anxiously check on the boy’s well-being. The Buddha asked if he would feel sorrow if Ciravāsī were executed or imprisoned. The headman replied that not only would he feel sorrow and suffering, but even his life would be otherwise. The Buddha then asked whether the headman had any affection for Ciravāsī’s mother before seeing or hearing about her. The headman admitted that he did not. But after seeing or hearing about her, attachment arose.
          • The Buddha concluded: Suffering arises from desire, and desire is the root of suffering. A same teaching is expounded by the Buddha in the Piyajātika Sutta34, where he stated that sorrow, lamentation and so on are bron from those who are dear, arise from those who are dear (piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā). A tragic love story is also mentioned in the Sutta thus: In the Sāvatthī, a woman lived with her relatives. They wanted to divorce her and give her to someone she did not want. She told her husband, ‘My relatives want to divorce us and give me to someone I don’t want.’ He cut her in half and disemboweled himself, thinking they would be together in the afterlife. This shows how sorrow, lamentation, pain, grief, and despair arise from those we love.
        • 3. Four things that are born35:
          • 3.1. Pemā pemaṃ jāyati (love is born from love): when someone else treats the ones we love with care, we love them as well.
          • 3.2. Pemā doso jāyati (hatred is born from love): when someone else does not treat the ones we love well, we hate them as well.
          • 3.3. Dosā pemaṃ jāyati (love is born from hatred): when someone else does not treat the ones we hate well, we love them as well.
          • 3.4. Dosā doso jāyati (hatred is born from hatred): when someone else treats the ones we hate with care, we hate them as well. During meditative absorptions, the love and hatred do not arise in him, and they are completely abandoned when one becomes an arahant.
      • Verse (2:2)
        • 4. Ye keci sokā...piyaṃ paṭiccappabhavanti ete (whatever sorrows...these exist because of something dear): Whatever
          • (i) griefs—whose characteristic is mental torment for the fool as he is internally consumed upon being contacted by the five losses of relatives, possessions, disease, morality, and view, and of whatever kind, by way of their division into mild, medium, and so on;
          • (ii) lamentations—whose characteristic is verbal babbling arising from the bubbling up of grief for that same fool upon being contacted by those same losses; or
          • (iii) sufferings—whose characteristic is oppression of the body when it has been smitten by undesirable tangible objects;
          • (iv) likewise dejections and despairs and so on—on account of their inclusion in the world—all these exist because of something dear.
        • 5. Piye asante na bhavanti ete (without something dear, these things do not exist):
          • When there is no object that is held dear, or when desire or lust is abandoned, these sufferings do not exist at any time whatsoever. As it is stated:
          • “piyato jāyatī soko, piyato jāyatī bhayaṃ, piyato vippamuttassa, natthi soko kuto bhayaṃ.” (From love there arises sorrow, from love there arises fear, for one who is free from love there is no grief, how can there be fear for him)
          • “piyappabhūtā kalahā vivādā, paridevasokā sahamaccharehi” (Disputes, contention, lamentations and griefs, along with with selfishness, have their origins in things held dear), and so on.
        • 6. Tasmā hi te sukhino vītasokā, yesaṃ piyaṃ natthi kuhiñci loke (Therefore, those who have nothing dear anywhere in the world, are happy and free from sorrow):
          • Therefore, those who have nothing dear anywhere in the world, are happy and free from sorrow": Those who do not have sorrow and so on originating from the beloved, are truly happy and free from sorrow. Who are they? Those noble ones who, being completely free from passion, have no attachment, no affection, no fondness anywhere in the world of beings, thinking "this is my son" or "brother" or "sister" or "wife"; nor do they have attachment, affection, or fondness for the world of conditioned things, thinking "this belongs to me, through this I obtain or will obtain this happiness
        • 7. Tasmā asokaṃ virajaṃ patthayāno, piyaṃ na kayirātha kuhiñci loke (Therefore, those who are aspiring to be sorrowless and dustless, should not hold anything dear anywhere in the world):
          • Therefore, those who desire the sorrowless or dustless state, i.e., Arahantship by the removal of the dust of lust and so on, or Nibbāna because it is the cause for the absence of sorrow and the dust of lust and so on, should not create attachment or affection anywhere in the world, whether toward material forms or other phenomena, even to states of tranquility meditation (samatha-bhāvanā) or insight meditation (Vipassanā-bhāvanā). For it is said:
          • “dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā” "Even the Dhamma should be abandoned by you, monks, let alone what is not Dhamma."
    • 3. Suppabuddhakuṭṭhisuttaṃ (Suppabuddha, the Leper)
      • "Cakkhumā visamānīva, vijjamāne parakkame; Paṇḍito jīvalokasmiṃ, pāpāni parivajjaye." "Just as one with good eyesight, when bodily strength exists, [would avoid] dangerous paths, so too should a wise person in the world of living beings avoid bad deeds."
        • (Iva – just as, cakkhumā – one with good eyesight, vijjamāne parakkame – when bodily strength exists, [parivajjaye – would avoid], visamānī – dangerous paths [uneven places or fierce animals], paṇḍito – a wise person, parivajjaye – should avoid, pāpāni – bad deeds, jīvalokasmiṃ - in the world of living beings).
      • Note (2:3)
        • 1. A Brief Biography of Suppabuddhakuṭṭhi:
          • He was a man living in Rājagaha city and a leper whose body was afflicted with leprosy. As mentioned in the sutta, one day, he was seated in the outer circle of people, listening to the Dhamma talk from the Buddha and became a Sotāpanna. Then he desired to pay his homage and declare his enlightenment, but he could not do so due to the crowd. After preaching the Dhamma talk in Rājagaha city, the Buddha returned to the monastery. The leper Suppabuddha also followed the Buddha. Sakka, having come to know about the leper's intention to declare his enlightenment, desired to test him. He approached the leper and stood in the air, saying, "Suppabuddha, you are a poor, miserable, and wretched person. I will give you immeasurable wealth if you say, 'The Buddha is not the Buddha, the Dhamma is not the Dhamma, and the Saṅgha is not the Saṅgha; it is enough for the Buddha, the Dhamma, and the Saṅgha from me.'" Then the leper said, "Who are you?" "I am Sakka, the king of deities." "You stupid and shameless one, it is not suitable for you to speak with me like that. Moreover, why did you call me a poor, miserable, and wretched person? I am the son of the savior of the world, have reached the highest happiness, and am enriched with the seven kinds of Noble Wealth (ariyadhana). As it is mentioned,
          • "saddhādhanaṃ sīladhanaṃ, hirī ottappiyaṃ dhanaṃ, sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ. "yassa ete dhanā atthi, itthiyā purisassa vā, adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.”
          • 'Either a man or a woman who possesses these seven types of wealth: faith, morality, moral shame, moral dread, learning, relinquishment, wisdom, the wise say he is 'not a poor person' (Alidda), and his life is not empty.' Those who possess these seven types of wealth are not called 'a poor person' by the Buddha and Paccekabuddha." Sakka, having heard that, informed the incident to the Buddha. The Buddha said, "Even one hundred Sakkas or one thousand Sakkas would not be able to convince the leper Suppabuddha to say, 'The Buddha is not the Buddha, the Dhamma is not the Dhamma, and the Saṅgha is not the Saṅgha.'" The leper Suppabuddha then approached the Buddha as stated in the story above.
        • 2. Why was he killed by the cow with her young calf?
          • In the past, he was reborn as the son of a millionaire and had been sporting with three other sons of millionaires. They had taken a courtesan, the belle of the city, to the park, experienced fulfillment the whole day long, and then, when the sun had set, he told his friends, "There are a thousand kahāpaṇas, vast amounts of gold, and ornaments of great value in this woman's hand/possession. There is no one in this forest and the night approaches. Come now, let us murder her, take all the wealth, and leave." All of them agreed, and they approached her with the intent to murder her. As she was being murdered by them, she died making a wish: "These shameless, pitiless ones, after indulging in intimacy with me, are now murdering me, who am without fault, solely out of greed for wealth. Let them murder me on just this one occasion, but may I become one capable, as a yakkhinī (female demon), of murdering them on countless occasions." It is said that of these men, one was reborn as a son of a good family named Pakkusāti, another as Bāhiya Dārucīriya, another as Tambadāṭhika the executioner, and another as Suppabuddha the leper. Therefore, over many hundreds of existences, she was reborn as a yakkhinī, transformed into a cow and killed all four of them.
        • Verse (2:3)
          • 3. Paṇḍito jīvalokasmiṃ, pāpāni parivajjaye (a wise person in the world of living beings should avoid bad deeds):
            • 3.1. Suppabuddha, in a previous life, did not avoid committing evil deeds toward Paccekabuddha Tagarasikhī. As a result, he suffered tragic misfortune and disaster. Therefore, a wise person should avoid committing evil deeds.
            • 3.2. In another way, Suppabuddha, having relied on my teachings and reached the state of spiritual urgency, avoided evil deeds. Consequently, he attained a lofty and special attainment, i.e., Sotāpanna. In the same way, a wise person who wishes to attain such a special attainment should avoid evil deeds.
    • Questions (Chapter II)
      • Sutta (2:1)
        • 1. Why is self-love considered the dearest?
      • Sutta (2:2)
        • 2. Explain the statement, “Suffering or sorrows arise from the dear.” (based on the Sutta and handout).
      • Sutta (2:3)
        • 3. Write the story of the Suppabuddhakuṭṭhi Sutta.
  • Chapter III (Other Sects)
    • 1. Sundarīsuttaṃ (Sundarī, the Female Wanderer)
      • "Tudanti vācāya janā asaññatā, Sarehi saṅgāmagataṃva kuñjaraṃ; Sutvāna vākyaṃ pharusaṃ udīritaṃ, Adhivāsaye bhikkhu aduṭṭhacitto." "Unrestrained people pierce (others) with word, just as (they pierce) a tusker gone into battle with arrows. On hearing spoken harsh speech, a monk should endure it with an uncorrupted mind."
        • Asaññatā – unrestrained, janā – people, tudanti – pierce (others), vācāya – with words, iva – just as [they pierce], kuñjaraṃ - a tusker, saṅgāmagataṃ - who has gone into battle, sarehi – with arrows. Sutvāna – having heard (upon hearing), pharusaṃ - harsh, udīritaṃ - spoken, vākyaṃ -speech, bhikkhu – a monk, adhivāsaye – should endure, aduṭṭhacitto – with an uncorrupted mind).
      • Note (3:1)
        • 1. Brief story about Sundarī female wanderer?
          • It is said that among female wanderers, she was beautiful, lovely to look at, pleasing, endowed with highest lotus-like appearance. Therefore, she came to be known as "Sundarī." Since she was still youthful and lacked self-control, they convinced her to commit a heinous act. A group of wanderers from other sects, envious of the respect and honor that the Buddha and his monks received, sought a way to tarnish his reputation. They were troubled by the Buddha’s increasing influence and the respect he received, especially after the Buddha's teachings and presence had diminished their own gain and recognition. They discussed various reasons for the Buddha's veneration and reputation, such as his noble birth, miraculous events at his birth, and his renunciation of power. However, they failed to recognize the true reasons for his veneration, which lay in his immense merit, wisdom, and his practice of effacement and self-discipline and so forth. After that, they discussed how to destroy the Buddha's reputation. One of them, with a sharp mind, said, "There are no beings who are not attached to the bliss associated with woman. The recluse Gotama is excessively beautiful, with a deity-like appearance. He should become attached to a woman whose beauty is equal to his own. Even if he did not attach, he would nonetheless become someone people would treat as suspect. Come, let us send Sundarī, the female wanderer, in such a way that an infamous reputation for the recluse Gotama will spread across the earth."
          • Upon hearing this, the others, all in agreement, said, "This has been well thought out by you. For when this is done, the recluse Gotama, troubled by that infamous reputation, will be unable to raise his head, whether he runs off this way or that." They then decided to approach Sundarī. When Sundarī met the other wanderers, they did not respond to her at first. She eventually questioned them about their silence and learned that they intended for her to go to Jetavana monastery and speak to the people in a certain way to tarnish the Buddha’s reputation. She was swayed by the persuasions of those wanderers and was often spotted in the evenings making her way towards the Jetavana monastery, carrying garlands, perfumes, fruits, and other offerings. When asked where she was going, she would claim to be spending the night in the Buddha’s kuṭi. After spending the night in a neighboring monastery of the Paribbājakas, she would be seen returning early the next morning from the direction of Jetavana monastery. After a
          • few days, the wanderers hired drunkards to assassinate Sundarī and conceal her body beneath a pile of rubbish near the Buddha’s gandhakuṭi. They then created a commotion and reported to the king that Sundarī was missing. A search was conducted, and her body was discovered near the Gandhakuti of the Buddha. Without considering thoroughly, the king ordered those wanderers to announce the news. Most of the people in Sāvatthī believed the news, except for the noble ones.
        • 2. How did people come to know that the rumor was not true?
          • 2.1. These recluses, followers of the Sakyan's Son, didn’t commit the evil deed that the wanderers from other sects claimed. Despite being harshly accused, they remained calm and tolerant. Instead of denying the accusation, they simply stated the truth, saying, "One who speaks lies goes to hell...will experience suffering in the same hell in their next life." The verse was meant to awaken us for a lack of reflection.
          • 2.2. Upon hearing this verse, by the power of the Buddha’s majesty, they had doubt, became dismayed, thinking "Since we did not witness the incident, what we hear could be this way or that way. The wanderers from other sects are those who wanted to harm the Sakyan recluse. We should not say such things about the Sakyan recluses based on the beliefs of those wanderers, as recluses are hard to understand.
          • The king then ordered his men to find out who murdered Sundarī. At that time, those drunkards were arguing with each other while drinking alcohol with kahāpana coils they got from murdering. One of them said something to another, and the argument escalated: "You murdered Sundarī with a single blow and cast her among the withered garlands and rubbish. Now you drink liquor with the money you acquired from that Get serious!" Upon hearing this, the king’s men seized the drunkards and brought them before the king. "Did you murder her?" the king asked. "Yes, your majesty." "Who were behind this?" "Those wanderers from other sects, your majesty." The king summoned the wanderers and forced them to admit their guilt. They confessed, "It was we who murdered Sundarī, wanting to discredit the recluse Gotama. It was not Gotama’s fault or the fault of Gotama’s disciples. It was solely our fault.' They were ordered to tour the city and publicly confess their crime. The people believed them and jeered at the wanderers, who were punished for homicide. Respect and honor for the Buddha and the community of monks grew even greater.
        • 3. Why did the Blessed One not inform the monks that this act was committed by those wanderers?
          • 3.1. For noble beings, there is no point in informing them; for worldly beings, the Blessed One refrained from doing so because it would have caused them long-term suffering and unhappiness if they had believed in it.
          • 3.2. Moreover, this is not the customary practice of Buddhas to say such a thing that has not yet. In fact, the Blessed One explains corrupt factions without naming names (parānuddesika), while the Blessed One sit observing the accusations and their causes, thinking “what was done cannot be undone.” As it is mentioned,
            • "Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa, na vijjatī so jagatippadeso, yatthaṭṭhito mucceyya pāpakammā" "Not in the sky, nor in the middle of the ocean, nor in the cleft of mountain, nor anywhere else on earth is there a place where one may escape the consequences of an evil deed."
        • 4. By which kamma was the Buddha falsely accused by those wanderers of other sects?
          • It is said that once the Bodhisatta was a drunkard named Munāḷi who associated with bad people and wandered without much wise attention. One day, he saw a Pacceka Buddha named Surabhi putting on his robe just outside the city to enter for alms within the city. Nearby, a woman was walking. Therefore, the drunkard accused the Pacceka Buddha, saying, “This recluse is not leading the holy life.” As a result of this action, he was boiled in hell for many thousands of years. Due to the residual effects of that kamma, the Buddha is now disgraced in connection with Sundarī.
      • Verse (3:1)
        • 5. Tudanti vācāya janā asaññatā, sarehi saṅgāmagataṃva kuñjaraṃ (unrestrained people pierce others with word, just as they pierce a tusker gone into battle with arrows): Foolish people who are uncontrolled and undisciplined, due to a lack of any restraint, such as physical restraint, pierce others with their words, just as a hostile warrior would pierce a tusker that has gone into battle with arrows with poison and missiles. This is their nature.
        • 6. Sutvāna vākyaṃ pharusaṃ udīritaṃ, adhivāsaye bhikkhu aduṭṭhacitto (on hearing spoken harsh speech, a monk should endure it with an uncorrupted mind): When one resolves the harsh words spoken by foolish people as if they were like objects striking at a wound, and counters falsehood with truth—keeping in mind my advice on the Simile of the Saw (Kakacūpama ovāda)—his mind will not be corrupted, even in the slightest. A monk, who naturally sees the dangers in the cycle of birth and death, realizes that criticism is merely a part of saṃsāra. He should tolerate it with the patience of forbearance (adhivāsanakhanti).
    • 2. Sattajaṭilasuttaṃ (The seven matted hair ascetic)
      • "By living together [with someone], great king, virtue is to be known—and that only after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is foolish." "By dealing [with someone], great king, honesty (soceyya) is to be known—and that only after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is foolish." "By facing adversities, great king, a person's endurance (thāma) is to be known—and that only after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is foolish." "By discussing [with someone], great king, wisdom (paññā) is to be known—and that only after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is foolish."
      • "Na vāyameyya sabbattha, nāññassa puriso siyā; Nāññaṃ nissāya jīveyya, dhammena na vaṇiṃ care."
      • "One should not make an effort everywhere, one should not be another's man, one should not live dependent on another, one should not live by trading in Dhamma." (Na vāyameyya – [one] should not make an effort, sabbattha – everywhere; na siyā – [one] should not be, puriso – a man, aññassa – of another; na jīveyya – [one] should not live, nissāya – depending on, aññaṃ - another; na care – [one] should not live/ conduct, vaṇiṃ - trading, dhammena – with Dhamma).
      • Note (3:2)
        • 1. Other religious sects:
          • 1.1. Jaṭila (matted-haired ascetics):
            • reason for their name
              • because they had their long and matted topknot hair (jaṭā)
            • practices
              • water ablutions
              • fire-worship
              • . Many of them practiced asceticism individually; however, some lived in groups under leaders.
              • Not all Jaṭila were celibate; some maintained wives and children, as mentioned in the Sela Sutta, where the Buddha met another Jaṭila named Keniya, who practiced austerities while maintaining a wife and family43. The Buddha criticized their ascetic practices and external appearances, stating that such things would not help cleanse and purify a being. As mentioned in Dhammapada verse 141: "Na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā, rojojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkhaṃ"
            • references in the tipitaka
              • selasutta
              • One of the most famous stories is found in the Vinaya about three well-known Kassapa brothers: Uruvela Kassapa, Nadī Kassapa, and Gayā Kassapa, who had one thousand followers41. When they entered the Saṅgha, they cut off their matted hair, braids, and beards, then threw them into the river along with their bundles on carrying poles and implements of fire worship42.
              • Jaṭila Sutta (1:9)
            • philosophy
              • They did not have a well defined religious philosophy
              • believed in Kamma and its results
            • founder
              • they do not have a recognized single teacher or founder
            • attire
              • . Some of them wore antelope hide.
            • footnotes
              • 41 V.III.31.
              • 42 V.III.42: atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu.
              • 43 Sn.363 (and its commentary). 44 D.I-a: amhākaṃ gaṇṭhanakileso palibandhanakileso natthi, kilesagaṇṭharahitā mayanti evaṃvāditāya laddhanāmavasena nigaṇṭho. nāṭassa putto nāṭaputto.
              • "Neither wandering naked, nor (having) matted hair, nor (smearing with) dirt, nor fasting, nor sleeping on bare ground, nor (covering oneself with) dust and mud, nor striving by squatting purifies a mortal who has not yet overcome doubt." Since they believed in Kamma and its results, the Buddha permitted monks to ordain them and grant them Higher Ordination without a period of probation.
          • 1.2. Nigaṇṭha (Jain):
            • The nigaṇṭha are so called because they claimed to be free from all bonds or knots of defilements44. Nigaṇṭha refers to the Jain ascetic, the follower of Mahāvīra, the best known teacher of Jainism, known in the Pāli canon as the Nigaṇṭha Nātaputta. He was a contemporary of the Buddha and is included among the six heretic teachers. The term "Jainism" is derived from jina, which means conqueror, which is normally used to refer to the Buddha in Buddhism. Jainism is one of the three important indigenous Indian philosophical and religious systems; the other two are Buddhism and Hinduism. Nigaṇṭha Nāthaputta is believed to be omnisicent which knowledge and vision continously and uninterruptedly present in him in all four postures. He taught that whatever one feels, all that is caused by what was done in the past (pubbakatahetu-vāda). So the soul is entrapped in matter by bonds of past kamma and that soul is to be liberated by exhausting its karmic bonds through the performance of piercing austerities or self-mortification. How the Buddha refuted this Nigaṇṭha’s doctrine is found in the Devadaha Sutta45. The chief precepts of Nigaṇṭhas are included in the Cātuyāmasaṃvara (the fourfold restraint).
            • Both Buddhism and janism utilize many terms in common such as the following even when the concepts behind them might be wholly or slightly at variance: Dharma, saṅgha, arahanta, saṃsāra, karma, ratanatraya, nirvāṇa, jina has been used to designate the Buddha in Buddhist literature. They share the similar cosmology and present the the identical Hindu gods of the time as partial to the teachings of each system. Many ethical terms and concepts are held in common and defined in identical words. However, a fundamental doctrinal difference relates to the concept of a permanent soul (Ātman) in Jainism as contrasted with the Doctrine of Anatta in Buddhism46.
            • A brief history of Jainism: a hundred years after Mahāvīra's Parinirvāna, a twelve year famine in the northernregion is said to have prompted Bhadrabābhu to send a part of the Saṅgha (Order) to Southern India, particularly Karnataka where Jainas flourished under the leadership of Visākhācārya. The Maurya emperor Candragupta is believed to have joined them. Another group of the Saṅgha went to the Sindhu region under the leadership of Sthūlabhadra who found the need to relax traditional practices. Both groups came back to Magadha as soon as the famine came to an end. The former, who stuck strictly to the regulation of nudity and prescribed the ancient methods of begging and eating food came to be known as 'Digambara' (the sky-robed). The latter, who continued to live under famine conditions and changed their ways became known as 'Svetāmbara' (the white-robed). Thus the main cause for the schism in the Jaina Order was the attitude to traditional norms of conduct. A third section of the Order named 'Yāpanīya' reached Southern India via Mathura of the Surasena region and tried for centuries to reconcile the two divergent sects, though without success. The Yāpanīyas preached the conduct of Digambaras and favoured the progressive attitude of Svetāmbaras. They used to live naked, worship nude images, adore Mayūrapiccha, according to Digambara tradition, whereas they believed in Strīmukti, Kevalika-valāhāra and Savastramukti which resemble the Svetāmbara tradition47.
            • 45 M.III.1.
            • 46 Srilanka-Encyclopedia of Buddhism Volumn 5, page 611.
            • 47 Srilanka-Encyclopedia of Buddhism Volumn 5, page 611.
          • 1.3. Acelaka (naked ascetic): Acela literally means "unclothed," and Acelaka refers to a wandering ascetic who adopts the practice of nudity. There is a stock description of their austere practices, beginning with:
            • "Acelo hoti, muttācāro hatthāpalekhano, na ehibhaddantiko, etc." (He goes naked, rejecting conventions, licking his hands, not coming when called, etc.).
            • These practices are considered forms of self-mortification, which are painful in the present and result in suffering in the future. These practices are applied: (1) to individual naked ascetics, (2) to the Ājīvika leaders—Nanda Vaccha, Kisa Saṅkicca, and Makkhali Kosāla. The Buddha himself before his enlightenment, as described in the Mahāsīhanāda Sutta, had practiced it. Some naked ascetics have "Acela" before their names, such as Acela Kassapa and Acela Guṇakassapa. Among naked ascetics, some took on even more extreme austerities, such as the naked dog duty practice (e.g., Puṇṇa, son of the Koliyans) and the ox-duty practice (e.g., Acela Seniya). If these practices were fully observed, the practitioner would be reborn in the company of dogs or cows; if not, they would be reborn in hell. This is referred to as sīlabbataparāmāsa (adherence to rites and rituals) in Buddhism.
          • 1.4. Ekasāṭaka (one-cloth ascetics): Ekasāṭaka who, like the single-garmented nigaṇṭhas, tie a single strip of old rage on their hand and then roam about concealing the forepart of their body with this too.
          • paribbājaka
            • "one who wanders" (has renounced household life, lives in celibacy, and pursues religious goals); thinkers and philosophers who propounded their own views through debate and discussion. They dissented from the mainstream Brāhmaṇa religion, with most rejecting Vedic rites and rituals, such as fire worship and sacrifice. Their beliefs ranged from Sassatavāda (eternalist) doctrines to outright Ucchedavāda (annihilationist) views.
            • One of the most famous wanderers mentioned in Buddhist texts was Sañjaya Belaṭṭhiputta, who held the skeptical view known as amarāvikkhepikā. Venerable Sāriputta and Venerable Mahāmoggallāna were his disciples before entering the Buddha dispensation. Many more paribbājaka are mentioned in Buddhist texts, including Bhaggavagotta, Nirodha, Cunda, Vacchagotta, Timbaruka, Susīma, Moliya-Sīvaka, Jambukhādaka, and Subhadda. Some of them approached the Buddha to engage in philosophical discussions and seek clarification on their questions, while the Buddha also visited some of them in their wanderers' parks (paribbājakānaṃ ārāmaṃ).
            • The distinction between a Buddhist samaṇa and a paribbājaka is a highly technical one, requiring a detailed examination of the Buddhist theory of emancipation and the path to it (see Cuḷasīhanāda Sutta). The discussions in Buddhist texts indicate that the distinction was primarily doctrinal. However, in terms of external conduct and lifestyle, they were quite the same. For instance, once, bhikkhus and paribbājakas were traveling from Sāketa to Sāvatthī along the road. Along the way, bandits emerged and robbed them. The royal soldiers of Sāvatthī went out, captured the bandits along with the stolen property, and sent a message to the monks to come and reclaim their robes. However, the bhikkhus were unable to distinguish their own robes from those of the paribbājakas48. At that time, several bhikkhus and paribbājakas were traveling from Sāketa to Sāvatthī along the road. Along the way, bandits emerged and robbed them. The royal guards of Sāvatthī went out, captured the bandits along with the stolen goods, and sent a messenger to the bhikkhus, saying, "Venerable sirs, please come and identify your robes so that each may reclaim his own."
            • However, the bhikkhus were unable to recognize their own robes. They lamented, complained, and expressed their dissatisfaction, saying, "How is it possible, venerable sirs, that one would fail to recognize one's own robe?" It is extremely difficult to isolate the exact differences in terminology or to draw clear distinctions between paribbājaka, samaṇa, bhikkhu, muni, yati, and yogi. They were all
            • renouncers of household life (agārasmā anagāriyaṃ pabbajito), practicing celibacy (brahmacariya), living on alms (bhikkhā), and observing customary practices such as the full moon day (uposatha) and the Rains Retreat (vassāvāsa). However, the term paribbājaka never refers to Buddhist monks. Buddhist texts use this term exclusively for recluses and Brāhmaṇas of other sects (sambahulā nānātitthiyā samaṇabrāhmaṇā paribbājakā)49.
        • 2. As he was sitting in the presence of the Buddha, why did he pay respect to those of other religious sects?
          • 2.1. For the sake of winning support. Seeing them, the thought occurred to the king: "If I were not to show even a little respect for them, they might conceal what they have seen and heard and refuse to speak, thinking, 'After abandoning wife and child, we partake of poor food and endure uncomfortable beds and so on for the king's sake, yet he does not pay us even the slightest obeisance. When the king pays respect, people will not take us to be spies but will recognize us only as those gone forth. What is the use of declaring matters that have taken place to such a person?' However, when I perform obeisance, they will speak without keeping anything secret.'"
          • 2.2. In another way, the king did so in order to know the Buddha's disposition (ajjhāsaya). It is said that even though the king had approached the Blessed One a few times, he did not have faith in the Buddha's full enlightenment. Hence, he thought, “If the Blessed One knows all, he ought not to agree when, after paying these obeisances, I state that they are arahants. But if, in going along with me, he does agree, then how could he be omniscient?” Therefore, he did so in order to know the Blessed One's disposition. The Buddha, however, knew that even if the king were to believe it when he said outright, 'These are not recluses; they are spies,' the people, not knowing the matter, might nonetheless not believe it. They might say that the recluse Gotama, believing that the king listened only to his own advice, spoke whatever words were put into his mouth. This would lead to their misfortune and suffering for a long time, and a secret deed on the part of the king would become divulged. Meanwhile, the king, in any case, would speak of the fact that they were spies.
        • 3. The four facts about people that can be known from four other facts.
          • 3.1. By living together (saṃvāsana), virtue (sīla) is to be known. By dwelling together with another person, one comes to know him thus: 'For a long time this venerable one's conduct has been broken, flawed, blemished, and blotched, and he does not consistently observe and follow virtuous behavior. This venerable one is immoral, not virtuous.' However, in another case, by dwelling together with another person, one comes to know him thus: ‘For a long time this venerable one’s conduct has been unbroken, flawless, unblemished, and unblotched, and he consistently observes and follows virtuous behavior. This venerable one is virtuous, not immoral.'
          • 3.2. By dealing with someone (saṃvohāra), honesty (soceyya) is to be known. When dealing with a person, one comes to know him thus: ‘This venerable one deals with one person in one way, in another way if he deals with two, in still another way if he deals with three, and in still another way if he deals with many. His dealings in one case deviate
            • from his dealings in another. This venerable one is impure in his dealings with others, not pure in such dealings.’ However, in another case, when dealing with a person, one comes to know him thus: ‘In the same way as he deals with one, he deals with two, three, or many. His dealings in one case do not deviate from his dealings in another. This venerable one is pure in his dealings with others, not impure in such dealings.’
          • 3.3. By facing adversities (āpadā), a person's endurance (thāma) is to be known.
            • Someone is afflicted with the loss of relatives, wealth, or health, but he does not reflect thus: ‘Human life in the world is of such a nature that the eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions, namely, gain and loss, disrepute and fame, blame and praise, and pleasure and pain.’ Thus, when afflicted with loss of relatives, wealth, or health, he sorrows, languishes, and laments; he weeps beating his breast and becomes confused.
            • However, in another case, someone is afflicted with the loss of relatives, wealth, or health, but he does reflect thus: ‘Human life in the world is such that the eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions, namely, gain and loss, disrepute and fame, blame and praise, and pleasure and pain.’ Thus, when afflicted with the loss of relatives, wealth, or health, he does not sorrow, languish, and lament; he does not weep beating his breast and become confused.
          • 3.4. By discussing with someone (sākacchā), wisdom (paññā) is to be known.
            • When conversing with someone, one comes to know: ‘Judging from the way this venerable one initiates, formulates, and poses a question, he is unwise, not wise. For what reason? This venerable one does not speak about matters that are deep, peaceful, sublime, beyond the sphere of reasoning, subtle, comprehensible to the wise. When this venerable one speaks on the Dhamma, he is not able to explain, teach, describe, establish, reveal, analyze, and explicate its meaning either briefly or in detail. This venerable one is unwise, not wise.’ Just as if a man with good sight, standing on the bank of a pond, were to see a small fish emerging, he would think: ‘Judging from the way this fish emerges, from the ripples it makes, and from its force, this is a small fish, not a big one,’ so too, when conversing with a person, one comes to know: ‘Judging from the way this venerable one initiates, formulates, and poses a question, he is unwise, not wise.’
            • However, in another case, when conversing with someone, one comes to know: ‘Judging from the way this venerable one initiates, formulates, and poses a question, he is wise, not unwise. For what reason? This venerable one speaks about matters that are deep, peaceful, sublime, beyond the sphere of reasoning, subtle, comprehensible to the wise. When this venerable one speaks on the Dhamma, he is able to explain, teach, describe, establish, reveal, analyze, and explicate its meaning both briefly and in detail. This venerable one is wise, not unwise.’ Just as if a man with good sight, standing on the bank of a pond, were to see a big fish emerging, he would think: ‘Judging from the way this fish emerges, from the ripples it makes, and from its force, this is a big fish, not a small one,’ so too, when conversing with someone, one comes to know: ‘Judging from the way this venerable one initiates, formulates, and poses a question, he is wise, not unwise.’50
    • 3. Paṭhamanānātitthiyasuttaṃ (Various other sects – 1st)
      • there were some recluses and brahmins who asserted and held this view:
        • the world is...eternal...not eternal...finite...infinite; only this is true, any other (view) is false
        • the soul and the body are the same thing...the soul is one thing, the body is another thing; only this is true, any other (view) is false
        • the Tathāgata exists after death...does not exist after death...both exists and does not exist after death...neither exists nor does not exist after death; only this is true, any other (view) is false
      • simile of the blind men
        • those congenitally blind who had been shown the elephant's head said thus: "The elephant, Your Majesty, is just like a pot."
        • ear: "...like a winnowing basket."
        • tusk: "...like a plowshare."
        • trunk: "...like a plow pole."
        • body: "...like a granary."
        • leg: "...like a sacrificial post."
        • thigh said thus: "...like a mortar."
        • top of the tail: "...like a pestle."
        • tip of the tail: "...like a broom."
      • "Imesu kira sajjanti, eke samaṇabrāhmaṇā; Viggayha naṃ vivadanti, janā ekaṅgadassino." "Some recluses and brahmins, it seems, are attached to these (views), they engage in quarrels and disputes (like) people who see (only) one side."
        • kira – it seems/ would you believe53
        • sajjanti – are attached
        • viggayha – after quarrelling
        • vivadanti – [they] engage in disputes
        • ekaṅgadassino – who see (only) one side).
      • Note (3:3)
        • 10 antagāhikadiṭṭhi (erroneous extremist views)
          • always presented in contradictory pairs
          • aka abyākatavatthu→undeclared points 54, which the Buddha chose not to answer, since neither of the contradictory extremes met with his approval
          • 4 types of questions according to how they should be answered
            • ekaṃsabyākaraṇīyapañhā (questions to be answered with a definite reply),
            • vibhajjabyākaraṇīyapañhā (questions to be answered with an analysis),
            • paṭipucchābyākaraṇapañhā (questions to be answered with a counter-question),
            • ṭhapanīyapañhā (questions to be set aside)
            • among the 4 types of questions, under which do the extremist views fall and why?
              • ṭhapanīyapañhā
              • V. Nāgasena: because there is no reason or ground for answering them (na tassa dīpanāya hetu vā karaṇaṃ vā atthi, tasmā so pañho ṭhapanīyo)55.
          • cūḷamālukyasutta 56: the monk Mālunkyaputta demanded answers to these questions, even threatening to leave the monastic order if the Buddha would not respond. The Buddha refused to answer and illustrated his point with the simile of a man wounded by a poisoned arrow, who would not permit the physician to remove it until he first knew every detail about the shooter and the arrow. The Dhamma is intended for the removal of the arrow of suffering and not for answering such extremist questions.
          • extra notes:
            • example of a wrong question that is based on sth that does not exist: does the son of a barren woman exist after death?, to which direction does the fire go after being extinguished?
            • why are these words (loka, tathāgata...) used for attā? can't they refer to different things taken as an attā? #q🙋🏼‍♂
          • why they were undeclared
            • The reason for his agnosticism was that each view in these opposing pairs rested on the assumption of a major premise that was untenable.
            • Therefore, there are two reasons the Buddha does not answer these questions:
              • (1) they are unbeneficial/ not connected with the goal, not connect with the Dhamma and do not belong to the fundamentals of the holy life. Actually, these extremist views deviate one from spiritual development and liberation, and
              • (2) By their nature, these questions are unanswerable because they are wrongly put. To answer either “yes” or “No” to any of such questions is to accept them as valid when they are really not. This is akin to our response to a question like “Where does a fire go when it is extinguished?” as illustrated in the Aggivacchagotta Sutta. In this context, the Buddha reminds us that such a question is “not applicable” and “wrongly put” (na upeti)57.
          • The ten erroneous extremist views are as follows: The Four views about the world (loka)
          • 53 According to the commentary, the term “kira” is used in the sense of showing disapprobation. 54 A.II.448: Abyākata Sutta. 55 Miln.147: 56 M.II.89. 57 Read more about this on the handout On Cūḷa-Māluṅkyaputta Sutta (translated by Piya Tan).
          • The Four views about the world (loka)
            • 1. Sassato loko (the world is eternal): In this context, the term loka refers to attā (self or soul) because it "is looked upon" (lokīyati) by those led by views, wishing to escape from saṃsāra, or because those influenced by such views 'look for' merit, demerit, and their fruits within it. The term sassato means eternal, immortal, permanent, and stable. In this way, all four doctrines of eternalism (catu sassata-vāda) are indicated.
            • 1.2. Asassato loko (the world is not eternal): The self or soul is asassata (not eternal), meaning impermanent, unstable, and liable to pass away. This view represents annihilationism; therefore, all seven doctrines of annihilationism (satta uccheda-vāda) are indicated.
            • 1.3. Antavā loko (the world is finite): The self or soul is bounded, limited, and of circumscribed measure, meaning it is not omnipresent. In this way, doctrines are indicated to describe the self as being the size of the body, the size of a thumb, the size of a grain of barley, the size of the ultimate atom, and so on.
            • 1.4. Anantavā loko (the world is infinite): The self or soul is unbounded, meaning omnipresent. In this way, the doctrines of Kapila, Kaṇāda, and others are indicated.
          • The two views about the soul (jīvita)
            • 1.5. Taṃ jīvaṃ taṃ sarīraṃ (the soul and the body are the same thing): One perceives the soul and the body as identical, holding that "Whatever is the body, that same is considered the soul, and whatever is considered the soul, that same is the body." In this way, the doctrine of a material self, like that of the Jīvakas, is indicated. Hence, the view that the soul (jīva) and the body are the same represents materialism, which reduces the soul to the body.
            • 1.6. Aññaṃ jīvaṃ aññaṃ sarīraṃ (the soul is one thing, the body is another): It is the doctrine of a non-material self that is indicated. It is an eternalist view, which regards the soul as a persisting spiritual principle that can exist independently of the body.
          • The Four views about Tathāgata
            • 1.7. Hoti tathāgato paraṃ maraṇā (the Tathāgata exists after death): The term Tathāgata here refers to a being or self, as it is regarded either as a maker or one who experiences, or as something permanent and stable. This self is believed to exist or be found after death or the breaking up of the present body. In this way, under the category of eternalist views, the following doctrines are indicated: The sixteen doctrines of the soul after death being percipient (soḷasa saññī-vāda); the eight doctrines of the soul after death being non-percipient (aṭṭha asaññī-vāda) and the eight doctrines of the soul after death being neither percipient nor non-percipient (aṭṭha nevasaññī-nāsaññī-vāda).
            • 1.8. Na hoti tathāgato paraṃ maraṇā (the Tathāgata does not exist after death): This view also identifies the Tathāgata as a self but holds that this self is annihilated upon the death of the body. In this way, the doctrine of annihilationism (uccheda-vāda) is indicated.
            • 1.9. Hoti ca na ca hoti tathāgato paraṃ maraṇā (tathāgata both exists and does not exist after death): This view attempts a synthesis of the above two views; the Buddha rejects because both components involve a wrong view. In this way, the four doctrines of partial eternalism (ekacca-sassatavāda) and the seven doctrines involving percipience (satta saññī-vāda)58 are indicated.
            • 1.10. Neva hoti na na hoti tathāgato paraṃ maraṇā (the Tathāgata neither exists nor does not exist after death): This view represents a skeptical attempt to reject both alternatives or to avoid taking a definite stand. In this way, the doctrine of eel-wriggling (amarāvikkhepa-vāda) is indicated.
            • 58 Among the sixty-two wrong views mentioned in Brahmajala Sutta, these seven doctrines are not found; therefore, it is not clear to which these seven refer.
            • 2. Why did the king have a man ask the congenitally blind men to touch an elephant?
              • It is said that one day, a king saw an elephant endowed with splendor and all good qualities, and which was suitable for him to ride. Upon seeing it, he thought, "This elephant-chariot is truly auspicious and fair to behold." At that time, a congenitally blind man happened to pass through the royal courtyard. When the king saw him, he thought, "It is a great loss for these blind ones that they cannot see such a magnificent sight. How good would it be if I were to gather all the congenitally blind people in Sāvatthī in one place and have each of them make partial contact with the elephant to hear what they have to say?" The king, who enjoyed playful amusement, ordered a man to assemble all the congenitally blind people in Sāvatthī in one place. He then instructed the man to arrange for each blind person to touch only a single part of the elephant—such as its head and so on—so that they would form an impression of what an elephant was like. The man followed the king’s orders.
              • Then, the king asked each of the blind men, "Tell me, what is the elephant like?" Each of them answered based on the part they had touched, saying, "The elephant is like this; the elephant is not like that." As a result, they quarreled and struck one another with their hands and so on, creating a great commotion in the royal courtyard. Upon seeing their improper behavior, the king and his retinue smiled and burst into hearty laughter.
      • Verse (3:3)
        • 3. Ime kira sajjanti, eke samaṇabrāhmaṇā (Some recluses and brahmins truly are attached to these views): Some recluses and brahmins, by taking delight in non-essential views such as 'the world is eternal' and so on or by taking delight in craving and wrong views about the five aggregates of clinging (which are impermanent, suffering, and of a changeable nature), become truly attached to them, declaring 'this is my view' and so on.
        • 4. Viggayha naṃ vivadanti (they engage in quarrels and disputes):
          • 4.1. They engage in quarrels and disputes through divisive talk, such as 'You do not know this Dhamma and Vinaya; I know this Dhamma and Vinaya' and so forth. Here, the word 'naṃ' is a mere particle.
          • 4.2. Alternatively, Viggayha naṃ (after regarding/taking that (other's doctrine) as opposite): When adherents encounter doctrines that conflict with their own beliefs about eternalism and so on, they regard these opposing views as incompatible due to their fundamentally different perspectives. As a result, they engage in disputes (vivadanti), speak extollingly of their own doctrine, and maintain that their view alone is preeminent and incontrovertible.
        • 5. Janā ekaṅgadassino [iva] (like people who see only one side): Just like the congenitally blind people who, seeing only one side or a single limb of the elephant, declare 'Whatever I have touched and known is the elephant,' they engage in disputes and quarrels with each other.
        • Table of 62 wrong views in brief
          • Pubbantakappika
            • 1.Sassatadiṭṭhi – 4 doctrines
            • 2. Ekacca-sassatadiṭṭhi – 4 doctrines
            • 3. Antānantikadiṭṭhi – 4 doctrines
            • 4. Amarāvikkhepikadiṭṭhi – 4 doctrines
            • 5. Adhiccasamuppannika – 2 doctrines
          • Aparantakappika
            • 1. Saññīvāda – 16 doctrines
            • 2. Asaññīvāda – 8 doctrines
            • 3. Nevasaññīnāsaññīvāda – 8 doctrines
            • 4. Ucchedavāda – 7 doctrines
            • 5. Diṭṭhadhammanibbānavāda – 5 doctrines
        • Table of 62 wrong views in detail
          • Pubbantakappa – 18 grounds (speculations about the past)
            • 1) Sassatadiṭṭhi – 4 doctrines (Eternalism)
              • 1. Eternal self and world, based on recollecting up to 100,000 past lives
              • 2. Eternal self and world based on recollecting up to 10 aeons
              • 3. Eternal self and world, based on recollecting up to 40 aeons
              • 4. Eternal self and world, of the reasoner and inquirer
            • 6. Ekacca-sassatadiṭṭhi – 4 doctrines (Partial-eternalism)
              • 1. The Brahma is permanent while we who have been created by him is impermanent.
              • 2. Other deities are permanent while khiḍḍā padosika (corrupted by play) deities are not.
              • 3. Other deities are permanent while mano padosikā (corrupted by angry mind) deities are not.
              • 4. The five sensitivities-self is impermanent while the mind is permanent, of the reasoner and inquirer
            • 7. Antānantika-diṭṭhi – 4 doctrines (Extensionism/ doctrines of the world’s finitude and infinity)
              • 1. This world is infinite, bounded by a circle
              • 2. This world is infinite, unbounded
              • 3. This world is both finite and infinite
              • 4. This world is neither finite nor is it infinite
            • 8. Amarāvikkhepika-diṭṭhi – 4 doctrines (Doctrines of endless hedging)
              • 1. The ignorant endless hedgers who fear false speech
              • 2. The ignorance endless hedgers who fear clinging
              • 3. The ignorant endless hedgers who fear being cross-questioned
              • 4. The dull endless hedgers
            • 9. Adhiccasamuppannika-diṭṭhi – 2 doctrines (Doctrines of fortuitous arising)
              • 1. Fortuitous arising (the non-percipient beings) – “the self and the world have arisen fortuitously by chance”
              • 2. Fortuitous arising (the reasoner-inquirers) – “the self and the world have arisen fortuitously by chance”
          • Aparantakappikavāda – 44 grounds (Speculations about the future)
            • (1) Saññī-diṭṭhi–16 doctrines (doctrines of percipient survival after death) The self (soul), after death, is percipient, intact [unimpaired] and:
              • 1.has form 2. is formless 3. both has form 4. neither has form nor is formless 5. finite 6. infinite 7. both finite and infinite 8. neither finite nor infinite 9. of unified perception 10. of diversified perception 11. of limited perception 12. of boundless perception 13. undividedly happy 14. undividedly suffering [unsatisfactory] 15. both happy and suffering 16. neither happy nor suffering
            • (2) Asaññī-diṭṭhi – 8 doctrines (The doctrine of non-percipient survival after death)
              • The self (soul), after death, is non-percipient, intact [unimpaired] and:
                • 1. has form 2. is formless 3. both has form 4. neither has form nor is formless 5. finite 6. infinite 7. both finite and infinite 8. neither finite nor infinite
            • (3) Nevasaññīnāsaññī-diṭṭhi – 8 doctrines (The doctrine of neither percipient nor non-percipient survival after death) The self (soul), after death, is non-percipient, intact [unimpaired] and:
              • 1.has form 2. is formless 3. both has form 4. neither has form nor is formless 5. finite 6. infinite 7. both finite and infinite 8. neither finite nor infinite
            • (4) Uccheda-diṭṭhi – 7 doctrines (The doctrines of annihilationism)
              • 1. Annihilationist view of self (= physical form, is composed of the four great elements, arising from mother and father)
              • 2. Annihilationist view of self (= divine, having physical form, of the sense-sphere, partaking of material food)
              • 3. Annihilationist view of self (= divine, having physical form, mind-made, endowed with all the limbs and organs, without defect in any faculty)
              • 4. Annihilationist view of self (= sphere of infinite space)
              • 5. Annihilationist view of self (= sphere of infinite consciousness)
              • 6. Annihilationist view of self (= sphere of nothingness)
              • 7. Annihilationist view of self (= sphere of neither-perception-nor-non-perception)
            • (5) Diṭṭhadhammanibbāna-diṭṭhi – 5 doctrines (The doctrines of Nibbāna here and now)
              • 1 The supreme Nibbāna here and now (sensual pleasures)
              • 2 The supreme Nibbāna here and now (1st Jhāna)
              • 3 The supreme Nibbāna here and now (2nd Jhāna)
              • 4 The supreme Nibbāna here and now (3st Jhāna)
              • 5 The supreme Nibbāna here and now (4th Jhāna)
    • Questions (Chapter III)
      • Sutta (3:1)
        • 1. Write the tradegy story of Sundarī.
        • 2. Write the karmic background story of the Buddha explaining why he was falsely accused by the wanderers of other sects.
      • Sutta (3:2)
        • 3. Describe the following terms: Jaṭila, Nigaṇṭha, Acelaka, and Paribbājaka.
            • IIT - Nissayamuttaka Course
            • IIT - Nissayamuttaka Course
            • IIT - Nissayamuttaka Course
            • IIT - Nissayamuttaka Course
        • 4. What are the four facts about people that can be known from four other facts? Explain them.
            • IIT - Nissayamuttaka Course
      • Sutta (3:3)
        • 5. Study in detail the ten types of extremist views (antagāhikadiṭṭhi).
            • IIT - Nissayamuttaka Course
        • 6. Write down the simile of the congenitally blind men.
            • IIT - Nissayamuttaka Course
    • 4 meanings to na (on footnote)
    • meanings of abyāpāda and avihiṁsa:
      • byāpāda can have inanimate object
      • vihiṁsa can only have living beings as object
      • abyāpāda is mettā
      • avihiṁsa is karuṇā
      • in sammāsaṅkappa, it includes more than just mettā and karuṇa; anything that is free from bias
      • sammāsaṅkappa is under paññā
      • but abyāpāda and avihiṁsa are under samādhi
    • About Byāpāda-saṅkappa and vihiṃsa-saṅkappa
      • 1. Dīghanikāya-commentary: kāmapaṭisaṃyutto vitakko kāmavitakko. byāpādapaṭisaṃyutto vitakko byāpādavitakko. vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. tesu dve sattesupi saṅkhāresupi uppajjanti. kāmavitakko hi piye manāpe satte vā saṅkhāre vā vitakkentassa uppajjati. byāpādavitakko appiye amanāpe satte vā saṅkhāre vā kujjhitvā olokanakālato paṭṭhāya yāva vināsanā uppajjati. vihiṃsāvitakko saṅkhāresu nuppajjati. saṅkhāro hi dukkhāpetabbo nāma natthi. ime sattā haññantu vā ucchijjantu vā vinassantu vā mā vā ahesunti cintanakāle pana sattesu uppajjati.
      • 2. Udāna-commentary: vitakketi ūhati ārammaṇaṃ cittaṃ abhiniropetīti vitakko, kāmasahagato vitakko kāmavitakko, kilesakāmasampayutto vatthukāmārammaṇo vitakkoti attho. byāpādasahagato vitakko byāpādavitakko. vihiṃsāsahagato vitakko vihiṃsāvitakko. tesu kāmānaṃ abhinandanavasena pavatto nekkhammapaṭipakkho kāmavitakko, *"ime sattā haññantu vā vinassantu vā mā vā ahesu"nti sattesu sampadussanavasena pavatto mettāpaṭipakkho byāpādavitakko, *pāṇileḍḍudaṇḍādīhi sattānaṃ viheṭhetukāmatāvasena pavatto karuṇāpaṭipakkho vihiṃsāvitakko.
  • Class notes: #editing
    • parinibbānadivase maṃsarasabhojanaṃ, catuvīsatikoṭisatasahassasamāpattiyo samāpajjitvā parinibbānanti imā samattiṃsa sabbabuddhānaṃ dhammatāti. In Buddhavaṃsa commentary, there are (about) 30 points that are common to all Buddhas. One of them is “On the day of his final Parinibbāna, he takes a meal that tastes of meat (maṃsarasabhojana).
    • According to the Milindapañhā and the Suttanipāta commentary, there are three occasions where the deities infuse ambrosia into Buddha's food: (1) Cunda, son of the smith's sūkaramaddava while it is cooking, (2) As the Buddha takes morsel after morsel of food at Verañja, while he eats the steamed grains of dried-up barley, and (3) the left-over sugar in Belaṭṭha Kaccāyana's sugar pot . In the Suttanipāta commentary, the reason why other deities and humans could not consume it is explained thus: since the subtle nutritive essence had been infused into coarse food, the devas, with their subtle bodies, could not digest it. Similarly, humans, with their coarse bodies, could not digest the subtle celestial nutritive essence. However, the Tathāgata, with his natural digestive power, could digest properly.
    • Sn-a.138:
    • tattha channamativassatīti āpattiṃ āpajjitvā paṭicchādento aññaṃ navaṃ āpattiṃ āpajjati, tato paraṃ tato paranti evaṃ āpattivassaṃ kilesavassaṃ ativiya vassati. vivaṭaṃ nātivassatīti āpattiṃ āpanno taṃ appaṭicchādetvā vivaranto sabrahmacārīnaṃ pakāsento yathādhammaṃ yathāvinayaṃ paṭikaronto desento vuṭṭhahanto aññaṃ navaṃ āpattiṃ na āpajjati, tenassa vivaṭaṃ puna āpattivassaṃ kilesavassaṃ na vassati. yasmā ca etadevaṃ, tasmā channaṃ chāditaṃ āpattiṃ vivaretha pakāsetha. evaṃ taṃ nātivassatīti evaṃ sante taṃ āpattiāpajjanakaṃ āpannapuggalaṃ attabhāvaṃ ativijjhitvā kilesavassaṃ na vassati na temeti. evaṃ so kilesehi anavassuto parisuddhasīlo samāhito hutvā vipassanaṃ paṭṭhapetvā sammasanto anukkamena nibbānaṃ pāpuṇātīti adhippāyo.
    • 8. Chinnasoto (whose stream is cut off): In an ordinary chariot, an uninterrupted stream of ghee, oil, or other substances is smeared on the axle-heads and hub, making it an acchinna-sota (uninterrupted flow). However, this one is called chinnasota (stream cut off) because the thirty-six streams of craving have been fully abandoned without remainder. Sota here refers to craving. In Taṇhā Sutta , the Buddha stated that there are the eighteen streams/ currents of craving related to the internal and eighteen streams of craving related to the external.
    • 8.1. The eighteen streams of craving related to the internal (one’s own aggregates):
    • 8.1.1. There is the thought, ‘I am’ (asmīti sati),
    • 8.1.2. There is the thought, ‘I am such’ (itthasmīti hoti),
    • 8.1.3. There is the thought, ‘I am like this’ (evaṃsmīti hoti),
    • 8.1.4. There is the thought, ‘I am otherwise,’ (aññathāsmīti hoti),
    • 8.1.5. There is the thought, ‘I do not exist (evanescent)’ (asasmīti hoti),
    • 8.1.6. There is the thought, ‘I exist (eternal)’ (satasmīti hoti),
    • 8.1.7. There is the thought, ‘I may be’ (santi hoti),
    • 8.1.8. There is the thought, ‘I may be such’ (itthaṃ santi hoti);
    • 8.1.9. There is the thought, ‘I may be like this’ (evaṃ santi hoti),
    • 8.1.10. There is the thought, ‘I may be otherwise’ (aññathā santi hoti),
    • 8.1.11. There is the thought, ‘May I be’ (apihaṃ santi hoti),
    • 8.1.12. There is the thought, ‘May I be such’ (apihaṃ itthaṃ santi hoti)
    • 8.1.13. There is the thought, ‘May I be like this’ (apihaṃ evaṃ santi hoti),
    • 8.1.14. There is the thought, ‘May I be otherwise’ (apihaṃ aññathā santi hoti),
    • 8.1.15. There is the thought, ‘I shall be’ (bhavissanti hoti),
    • 8.1.16. There is the thought, ‘I shall be such’ (itthaṃ bhavissanti hoti),
    • 8.1.17. There is the thought, ‘I shall be like this’ (evaṃ bhavissanti hoti),
    • 8.1.18. There is the thought, ‘I shall be otherwise’ (aññathā bhavissanti hoti).
    • 8.2. The eighteen streams of craving related to the external (external aggregates): The structure is similar to the aforementioned eighteen; however, one word “iminā (by means of this)” is added before every sentences. For instances, there is the thought, ‘By means of this, I am’ (iminā asmīti sati), there is the thought, ‘By means of this, I am such’ (iminā itthasmīti hoti), etc. According to commentary, “by means of this” (iminā) should be understood to mean “by means of this form… by means of this consciousness.” (iminā rūpena vā … viññāṇena) .
    • All of these kinds of thought are called “Taṇhā-vicarita (activity or roaming about of craving). When these 36 streams of craving are multiplied by three (past, present and future), they become 108 streams of craving.
  • 8 incredible and amazing things about the sāsana when compared to the ocean
    • Slopes: the ocean gradually slopes and in the sAsana there is gradual penetration of the truth
    • Boundaries: the ocen keeps its boundaries and in the sAsana the Sa.ngha keeps the sIla
    • Corpse: the ocean does not accommodate a corpse and the sAsana does not accommodate shameless people
    • Names: when coming to the ocean rivers lose their names and status and are just known as the ocean, and in the sAsana good householders from different social strata lose their name and status and are just known as the Sa.ngha
    • Empties: the ocean neither empties nor fills up and the Element of NibbAna, even though many attain in nither empties nor fills up
    • Taste: the ocean has one common taste, that of salt and the sAsana has one common taste, that of freedom
    • Treasures: the ocean hold many treasures and the sAsana hold the 37 bodhipakkhiyadhammas (37 requisites of awakening)
    • Creatures: the ocean holds many great creatures and the sAsana holds many Noble People.