English
" "Stream-enterer" means a person endowed with that. By saying that one endowed with the path is a stream-enterer, and having established that same meaning with an example, now, showing the person intended here, he says: "But here," and so on. Here, the word "āpanna" (entered) is in the present tense, as in "entered for the realization of the fruit" and so on (Saṃ. Ni. 5.488), therefore he says: "The name 'stream' is given to the fruit by the path." Indeed, by the path, the name "stream" is given to the fruit, whether it be eight-factored or seven-factored, similar to itself. If it were past tense, the name would be obtained directly. For at the moment of the path, one enters the stream of the path, at the moment of the fruit... fallen into. That which casts down into a bad, sorrowful, and distressed state is called vinipāta, a caster into the suffering of the lower realms. Dhamma means nature. Therefore it is said, "not of a nature to cast oneself into the lower realms." Or, dhamma means the unwholesome state, such as wrong view, which casts one into the lower realms. But for one in whom that unwholesome state does not exist, because it has been entirely abandoned, since he is not of a nature to cast himself into the lower realms, therefore it is said, "it is said that he is not of a nature to cast himself into the lower realms." Why? This asks the reason for being of an un-falling nature. That which leads to the lower realms is apāyagamanīya. Vinipātanasabhāva means of a nature to arise. By the path of rightness means by the path attained which regulates rightness. Or, niyata means certain, by the nature of not arising above the seventh existence from the lowest. Sambodhi means the awakening, consisting of the three higher paths. Sambujjhati means sambodhi, the noble path. And since the first path has been attained here, the remaining paths are desired as something to be attained. Therefore it is said, "one who will certainly attain the three higher paths." One who will certainly attain the three higher paths is sampāpaka, a stream-enterer. The discourse on the request for the promulgation of the Vinaya is finished. Discourse on the Buddha's Custom 22. Anudhammatā means a state consistent with the supramundane states. The explanation of the word "anapaloketvā" is "without asking permission." In "janapadacārikaṃ pakkamanti," the word "iti" is not stated because it is implied, and similarly in other such places. There, janapadacārikaṃ means wandering in the country, or wandering is cāra, and that is cārikā, wandering in the country is janapadacārikā. They set out for that, meaning they go on a journey through the country. "Pakkamantiyeva" by emphasis shows that they do not not set out. Having stated "janapadacārikaṃ pakkamanti," he describes the method of the Blessed One's setting out on a journey, saying "janapadacārikaṃ carantā cā" and so on. And this wandering (Dī. Nī. Aṭṭha. 1.254; Ma. Nī. Aṭṭha. There are two kinds: swift travel and unswift travel. Therein, seeing a person to be awakened even far away, going quickly to awaken him is called swift travel. This should be seen in the cases of the Buddha's going to meet Arahant Mahākassapa, and so on. Indeed, the Blessed One, going to meet Arahant Mahākassapa, went three leagues in a moment. For Āḷavaka, thirty yojanas. Likewise for Aṅgulimāla. But for Pukkusāti, forty-five yojanas. For Mahākappina, one hundred and twenty yojanas. For Dhaniya, he went seven hundred yojanas. For the novice Tissa, the forest-dweller, a pupil of the General of the Dhamma, he went one hundred and twenty-three leagues. This is swift travel. But that going by which he benefits the world by alms-round and other activities, staying one yojana or half a yojana daily in a sequence of villages, towns, and cities, this is called unswift travel. And the Blessed One, while undertaking this travel, travels in one of these three circles: the great circle, the middle circle, or the last circle. Therein, since it is said "travel in the country," unswift travel is intended here. Dividing and showing that very thing, he said, "the great circle, the middle circle," and so on. Therein, the last circle is the small circle, or it is called the last circle because it is included within the other circles, meaning the innermost circle. As for the measure of these circles, he said, "therein, the great circle is nine hundred yojanas," and so on. Even a place of nine hundred yojanas is included within the middle country. Beyond that is not intended, because he does not go there by way of swift travel. Because from the time of his departure, in all four directions around the place he has reached, for one hundred yojanas, there is a single clamor. Those who arrived first are able to invite him. In the other two circles, the homage extends to the great circle. There, the Buddhas, the Blessed Ones, staying one or two days in those various villages and towns, receive material offerings from the great multitude. they help, and by the gift of Dhamma they increase the wholesome that leads to the turning away. Therefore it is said: “helping the great multitude in villages and towns, etc., with the acceptance of material things,” and so on. “When calm and insight are fresh” here, “fresh insight” is a designation for four knowledges: the knowledge of discerning formations, the knowledge of overcoming doubt, the knowledge of comprehending, and the knowledge of the path and not the path. The freshness of calm, however, should be understood in terms of access concentration. “If, during the rainy season, the calm and insight of the bhikkhus are fresh” this should be seen as merely an example. For other reasons, too, such as the ripening of knowledge in those to be trained in the middle region, those who wish to wander in the middle region depart only after having resided for four months. “Having given the Pavāraṇā assembly” means having given by way of permission. “On the first day of Māgasira” means on the first day of the month of Māgasira. This, in the current prevailing usage, is said with reference to the first day of the dark half of the month of Kattika. “Their” refers to those Buddhas. “Their trainable beings” is said because they are to be trained by them. And “trainable beings” means beings to be trained through wandering. “Residing there even for the month of Māgasira and on the first day of the month of Phussa” this too should be seen as merely an example. Even after a four-month residence, the trainable beings of the Buddhas may have unripe faculties. Awaiting the ripening of their faculties, they reside there for another month, or two, three, or four months, and then, accompanied by a great assembly of bhikkhus, they depart and, in the same manner as before, help the world, completing their wandering in seven, or six, or five, or four months. “Only for the sake of those to be trained” by this emphasis, it shows that they do not wander for robes, etc. Indeed, wandering in any of these three regions, they do not wander for robes, etc., but rather, those who are poor, foolish, aged, or sick, thinking, “When will they come and see the Tathāgata? When I wander, the great multitude will see the Tathāgata…” they will gain insight. Some will purify their minds there. Some will worship with garlands and so on. Some will give alms with a ladle. Some will abandon wrong view and become right-viewed. This will be for their long-term welfare and happiness." Thus, out of compassion for the world, they wander. Furthermore, the Buddhas, the Fortunate Ones, wander for four reasons: for the comfort of the body, by way of walking exercise; for the anticipation of opportune moments; for the laying down of training rules for monks; for awakening those beings whose faculties are ripe for awakening here and there. Again, the Buddhas, the Fortunate Ones, wander for these four reasons: "They will go for refuge to the Buddha," or "They will go for refuge to the Dhamma, the Sangha," or "I will satisfy the four assemblies with a great rain of Dhamma." Again, the Buddhas, the Fortunate Ones, wander for these five reasons: "They will abstain from taking life," or "from taking what is not given, from sexual misconduct, from false speech, from intoxicating drinks and drugs that lead to heedlessness." Again, the Buddhas, the Fortunate Ones, wander for these eight reasons: "They will attain the first jhana," or "the second... up to... the attainment of the dimension of neither perception nor non-perception." Again, the Buddhas, the Fortunate Ones, wander for these eight reasons: "They will realize the path of stream-entry," or "the fruit of stream-entry... up to... they will realize the fruit of arahantship." They wander "like one gathering flowers." Just as a garland-maker, seeing many flower bushes, stays there for a long time, gathers flowers, and seeing the bush empty of flowers, without making a fuss there, abandons it and goes elsewhere, wandering and gathering flowers; even so, the Buddhas, too, where there are many trainable beings in villages, towns, and so on, stay there for a long time, train them, and in villages and so on empty of trainable beings, without making a fuss, abandon them and stay in other villages and so on where there are many trainable beings. shows that they wander. And because there are many with the requisite conditions in even the very last and smallest circle, they wander for a long time, even for seven months. Because of its peaceful nature, or because it pacifies defilements, Nibbāna is peace. And because it is the cause of happiness, it is happiness. Thus it is said: “making the peaceful, happy Nibbāna the object.” “In ten thousand world-systems” refers to the ten-thousand-fold world-system which is the field of birth. And this is said with reference to devas and brahmās, but humans are to be awakened in this very world-system. “Surveying the beings to be awakened”