English
Indeed, the Blessed One arrived in Vesālī during the bright half of Katthika. And the Katthika constellation festival play is grand there. It should be understood that he went for that purpose. "Addasa kho" (he saw indeed) - how did he see? He, it is said, seeing the great multitude coming out from the city, having eaten their morning meal, with clean upper robes, holding garlands, perfumes, and unguents in their hands, for the purpose of seeing the Buddha and hearing the Dhamma, asked, "Where are you going?" "To see the Buddha and to hear the Dhamma," they replied. Then, saying, "I too will go," he went and saw the Blessed One, surrounded by the fourfold assembly, teaching the Dhamma with a divine voice. Therefore it was said: "He saw indeed... (and so on)... teaching." "Disvānassa" means "having seen, to him." "Etadahosi" (this occurred to him) means this occurred to that worthy young man, being prompted by his past good deeds. What happened? 'If only I too could hear the Dhamma!' There, 'if only' is an expression of reflection. Thus, this reflection arose in him: "This assembly with one-pointed mind hears the Dhamma; oh, if only I too could hear it!" Then Sudinna, the Kalandaka's son, went to where that assembly was. Here, why is it said "where that assembly was" and not "where the Blessed One was"? Because a great assembly of distinguished people was sitting surrounding the Blessed One, and it was not possible for this one, who came later, to approach the Blessed One and sit down. But it was possible in one part of the assembly. So he approached that assembly itself. Therefore it is said: "Then Sudinna, the Kalandaka's son, went to where that assembly was." "While Sudinna, the Kalandaka's son, was sitting to one side, this thought occurred to him." It did not occur merely as he sat down, but after hearing a short discourse on the Dhamma from the Blessed One, connected with the 'sittayūpa'. And since this occurred to him while he was sitting to one side, it is said: "While Sudinna, the Kalandaka's son, was sitting to one side, this thought occurred to him." What happened? "However much," and so on. Here is a brief explanation: "However much I understand the Dhamma taught by the Blessed One, as I examine it, it seems to me that this pure holy life, the 'sittayabrahmacariya', must be lived perfectly complete, without breaking it even for a single day, until the final thought; and perfectly pure, without being defiled by the stain of defilements even for a single day, until the final thought. It must be lived like a conch shell, like a conch shell that has been written on, like a washed conch shell. This is not easy for one living in a home, dwelling amidst a household, to live perfectly complete... ...to live. If only I could shave off my hair and beard, put on ochre robes —garments suitable for those living the holy life who have drunk the essence of ochre— and leave home to go forth into homelessness!" And here Because the work beneficial to a household, such as farming and trade, is called "household life," and that does not exist in renunciation; therefore, renunciation should be known as "homelessness." That homelessness is renunciation. "Pabbajeyyaṃ" means "I would go forth." 25. "When the assembly had not long departed, he approached the Blessed One" means Sudinna did not ask the Blessed One for ordination while the assembly was still present. Why? Because there were many relatives, blood relations, friends, and ministers there, they might seize him by the arm and drag him away, saying, "'You are the only son of your parents, you cannot go forth,' and then there would be an obstacle to his going forth." So, he rose with the assembly, went a short distance, then returned on some pretext of a bodily need, approached the Blessed One, and asked for ordination. Therefore it was said: "Then Sudinna, the son of Kalandaka, when the assembly had not long departed... (etc.) ... 'Let the Blessed One ordain me.'" But since the Blessed One, from the time of Prince Rahula's ordination, did not ordain a son without the permission of his parents, therefore he asked him: "Sudinna, have you been permitted by your parents... (etc.) ... for the going forth?" 26. From this point onwards, proceeding according to the text, "having settled that matter" should be understood as: "having completed that matter by laying aside the burden"; for the mind of one with strong desire for going forth does not incline towards removing or arranging goods and necessities, or towards festival games. Here, "Amma, Tāta" means "Amma" addresses the mother; "Tāta" addresses the father. "Tvaṃ khosi" means "You indeed are." "Ekaputtako" means "the only son"; you have no other elder or younger [son]. And here, where "ekaputto" (only son) should be said, "ekaputtako" (little only son) is said out of compassion. "Piyo" means "joy-generating." "Manāpo" means "mind-delighting." "Sukhedhito" means "raised with ease"; meaning "grown up in comfort." "Sukhaparihato" means "cared for with ease"; meaning, from the time of birth, carried from lap to lap by nurses, playing with toys like horses and carts, being fed with delicious food, he was brought up happily. “You, dear Sudinna, do not know any suffering,” means, “You, dear Sudinna, do not know even a tiny fraction of suffering; or rather, you do not experience any suffering.” In the sense of ‘cause,’ it is the genitive case; in the sense of ‘experience,’ it is ‘knowing.’ Or rather, “you do not remember any suffering.” In the sense of ‘use,’ it is the genitive case; in the sense of ‘remembering,’ it is ‘knowing.’ In both alternatives, the elision of the same case ending of the latter word with the former word should be understood. All that should be known according to the rules of grammar. “Even by death, we, unwilling, will be separated from you,” means, “even if death were to occur while we are alive, by that death, we, unwilling, not by our own wish, will be separated; or rather, we will experience separation from you.” “What then are we?” means, “in that case, what is that reason by which we would allow you to live?” Or rather, “what then are we?” means, “by what reason would we allow you to live?” This is the meaning to be understood here. 27. “Right there” means, in the very place where his parents did not allow him to stay. “Without any covering” means, not covered by any bedding. 28. “Entertain them” means, having presented music, dance, drama, and so forth, enjoy your senses as you please with your friends there; it means, “bring them here and there.” Or rather, “entertain them” means, having presented music, dance, drama, and so forth, it also means, “play, frolic, delight, and amuse yourself with your friends there.” “Enjoying sensual pleasures” means, enjoying possessions with his own children and wife. “Performing meritorious deeds” means, performing wholesome actions such as giving alms, which purify the path to a good destination, with reference to the Buddha, the Dhamma, and the Sangha. “He became silent” means, he became without conversation, to cut off the continuation of the talk. Then his parents, having spoken three times and not receiving any reply, Having called his friends, they said, “This friend of yours wishes to go forth, prevent him!” And they, approaching him, spoke three times. For them too, he was silent. Therefore it was said: “Then indeed Sudinna, the Kalandaka’s son’s friends… …he was silent.” 29. Then it occurred to his friends: “If he, not obtaining going forth, should die, there will be no benefit. But if he goes forth, his parents will see him from time to time. We too will see him. And this going forth is indeed difficult. Day by day, taking an alms-bowl, one must wander for alms. A single bed, a single meal, the holy life is extremely difficult. And he is delicate, of a city-dwelling family. Unable to practice that, he will return right here. Come, let us make his parents permit him!” They did so. His parents also permitted him. Therefore it was said: “Then indeed Sudinna, the Kalandaka’s son’s friends, went to Sudinna, the Kalandaka’s son’s parents… …you are permitted by your parents for going forth from home to homelessness.” 30. “Haṭṭha” means pleased. “Udaggā” means with body and mind uplifted through joy. “Katipāha” means a few days. “Having gained strength” means eating suitable food, attending to his body with anointing, bathing, etc., thus generating bodily strength. Having paid respects to his parents, leaving behind the tearful circle of relatives, he approached the Blessed One… …“May the Blessed One ordain me, venerable sir.” The Blessed One addressed a certain bhikkhu who was standing nearby, an alms-gatherer: “Well then, bhikkhu, ordain Sudinna and give him the higher ordination.” “Yes, venerable sir,” that bhikkhu, having assented to the Blessed One, took Sudinna, the Kalandaka’s son, as his co-resident (disciple) and ordained him and gave him the higher ordination. Therefore it was said: “Indeed Sudinna, the Kalandaka’s son, obtained going forth from the Blessed One, he obtained higher ordination.” In the commentaries, renunciation and ordination are explained. But we will explain them in the Khandhakas, according to the Pāli as it stands. Not only this, but also whatever else is to be explained in the Khandhakas or the Parivāra, which has been explained by the commentary teachers in the Vibhaṅga, all that we will explain in its proper place. When explained in this way, the exposition is made according to the Pāli sequence. Therefore, for those who are interested in this or that decision, by looking at this commentary on the Vinaya according to the Pāli sequence, each decision will be easily understood. "Acirūpasampanna" means having been ordained recently; it is said to mean not long after ordination. "Evarūpa" means of this kind, of this sort. "Dhutaguṇa" means qualities that shake off defilements.