English
means first pervading with great compassion, and then spreading the net of omniscience, and surveying the beings to be awakened who have entered into it. The Buddhas, having entered into the attainment of great compassion, and having emerged from it, resolve their minds, saying: “May those beings who are capable, whose knowledge is mature, and who are to be disciplined by me today, appear within my knowledge.” And they survey. Immediately upon their survey, one, or two, or many of those who are to be disciplined at that time, who are amenable to discipline, come within the range of omniscience. This is the power of the Buddhas in this regard. Then, for those who have come within range, they look at their requisite conditions, their past conduct, their past causes, and their present practice. For when the survey is made to gather the beings to be disciplined, first they appear by their very amenability to discipline. Then, wondering “what will happen?”, and examining some accomplishment such as taking refuge, they look at their past requisite conditions. “Entered” means announced, or entered into the midst of the assembly. “Twice” means twice in one year. In the time of the Buddha, the bhikkhus assembled twice in each year: at the time of the approaching Rains Retreat, and at the time of the Invitation. When the Rains Retreat was approaching, ten, or twenty, or thirty, or forty, or fifty bhikkhus would come in groups for meditation. The Fortunate One, having exchanged greetings with them, “Why, monks, do you wander when the rainy season is approaching?” he asks. Then they plead, “Lord, we have come for a meditation subject; please give us a meditation subject.” The Teacher, according to their character, gives an impure meditation subject to one of lustful character, a loving-kindness meditation subject to one of hateful character, and to one of deluded character, he explains, “Recitation, questioning, listening to the Dhamma at the right time, discussing the Dhamma at the right time—this is suitable for you.” Although the meditation subject of mindfulness of breathing is suitable for one of deluded character, to make him fit for the development of a meditation subject, for the removal of delusion, he first engages him in recitation, questioning, listening to the Dhamma, and discussing the Dhamma. He gives the meditation subject of mindfulness of breathing to one of speculative character. For one of faithful character, the first six recollections are especially suitable; to show that this is the preliminary practice for their cultivation, he explains the Buddha’s perfect enlightenment, the Dhamma’s perfect well-proclaimedness, and the Sangha’s perfect practice through the Suttanta that inspires confidence. For one of discerning character, mindfulness of death, recollection of peace, analysis of the four elements, and the perception of the repulsiveness of food are especially suitable; to show the beneficial nature of these qualities, he speaks profound Suttantas connected with impermanence and so on. Having received a meditation subject, if it is suitable, they stay with the Teacher. If it is not, they ask for a suitable dwelling and go. Staying there, taking up the three-month practice, striving and endeavoring, some become stream-enterers, some once-returners, some non-returners, and some arahants. Then, having completed the rains retreat, having invited, they go to the Teacher and report the qualities they have attained: “Lord, having received a meditation subject from you, I have attained the fruit of stream-entry… …I have attained the highest fruit, arahantship.” And they ask for a meditation subject for the attainment of what is not yet attained. Therefore it is said, “for the purpose of receiving a meditation subject before the rains retreat… …and for the purpose of receiving a meditation subject later.” Here, the word ā in āyāma "Come!" is said to have the same meaning as "Let's go!" meaning "Come, let's go!" "Ānanda!" The Blessed One addresses the Elder because he is close by, not because there were no monks living with the Teacher at that time. Indeed, at that time, a community of five hundred monks was with the Blessed One. But the Elder announces to the monks, "Friends, take your bowls and robes, the Blessed One wishes to go to such-and-such a place." Because it is said, "Then the Blessed One addressed Venerable Ānanda," the genitive "Bhagavato" (of the Blessed One) in "Bhagavato paccassosī" (he assented to the Blessed One) here expects the meaning of an address, implying "he assented to the word of the Blessed One." But "Bhagavato" (to the Blessed One) is a dative case in relation to assenting, like "he assents to Devadatta." In "Paccassosī" (he assented), the prefix "paṭi-" means "facing," so it is said, "he listened facing." The meaning is that he listened, assenting, facing the Blessed One, not indifferently. Because that miracle was performed as if coming, it is said, "starting from the city gate." In "with golden-liquid-tawny rays," the word "rasa" means "water," and "piñjara" means "golden-colored." Therefore, the meaning is "with golden-colored rays, like streams of golden water." "Illuminating" means "shining forth." "His" refers to the Verañja brahmin. "Wishing to sit near the Blessed One" means "wishing to approach and sit near the Blessed One," or "wishing to sit in the presence of the Blessed One." In the Pāli, the connection "Brahmin, we were invited by you and have resided for the Rains" should be understood. "It should be given to him" means "it would be given." "Not non-existent" indicates not non-existent at all, but rather existing. Or, the meaning here should be seen without a gender change, so it is said, "or else," etc. This shows that the neuter gender is indicated here from the general statement. "No natthī" means "it is not ours." Or, "no" is an explanation of this, "is not." is. As for not wanting to give hair, he says "just as," and so on. In "with abundant means of satisfaction," here "satisfaction" means contentment. "Means of satisfaction" are the means for contentment, meaning the cause of contentment. "Those with abundant means of satisfaction" means those who have abundant means of satisfaction, such as wealth, grain, gold, silver, various ornaments, golden vessels, and so on. Just as there is no desire to give for those stingy people with abundant means of satisfaction, so too there is no desire not to give for us—this is the connection. In "where can that be obtained here," "that" means that cause, or that deed. "Here" means in the household life. In the second interpretation of the meaning, "that" refers to the gift. "Here" means within these three months. "Whereby" refers to the cause, or to the action. In the second interpretation of the meaning, "whereby" means which gift. Having convinced him, saying, "Enough of the worries of household life," meaning, "Brahmin, this was not done by the worries of household life, but by Mara's enticement"—having convinced the brahmin thus. "Suitable for that moment" means suitable for the inclination of his mind at that time. Since at that time he did not possess such mature knowledge associated with the turning away (from existence), the meaning is shown as merely associated with the inner (mind), so he says, "having explained the meaning pertaining to this life and the next," meaning, having made it clear directly. "In wholesome states" means in the wholesome states of the three planes. "Therein" means in the wholesome states as they were enjoined. "Him" means the brahmin. "Having encouraged" means having established him well, again and again, and having made his performance of meritorious deeds sharp and clear. That, however, in terms of its meaning, causes him enthusiasm, so he says, "having made him enthusiastic." Thus, by his enthusiasm for meritorious deeds, and by his being endowed with such qualities, and by the certain attainment of the meaning pertaining to this life and so on—thus, having delighted him with his enthusiasm and with other qualities present in him, having made him truly joyful and content. If the Blessed One rained down the jewel-rain of Dhamma, then why did he not attain distinction? Did he go? Due to the absence of supporting conditions. If so, why did the Blessed One rain such a shower of Dhamma-gems upon him? It is said – even if he did not attain any special realization, it should be understood that all the former and latter Dhamma talks were conducive to the accumulation of dispositions for the attainment of Nibbāna in the future. For there is no useless Dhamma discourse by the Blessed One. "Temāsikopi deyyadhammo" means "a gift to be given for three months" is also a gift. "Yaṃ divasaṃ" means "on which day." 23. "Buddhapariṇāyakaṃ" means "the Buddha is its leader," thus "Buddhapariṇāyaka" refers to the community of monks. It means "that led by the Buddha," "the Buddha as the chief." "Yāvadatthaṃ katvā" means "as much as was needed," the intention being that food was then made available as much as was desired. Rejection of alms food brought for giving occurs by a hand gesture, a facial expression, or a verbal utterance, therefore it is said "by a hand gesture," etc. "Onītapattapāṇiṃ": here, "one whose hand is withdrawn from the bowl" is "onītapattapāṇī," this word is a compound referring to an external object with different grammatical cases, so it means "hand withdrawn from the bowl," etc. "Onittapattapāṇi" is also a reading; its meaning is "one whose bowl is cleansed, separated, or purified by the removal of food from the hand," that "onittapattapāṇiṃ" means having washed hands and bowl, placed the bowl aside, and sat down. "Pattuṇṇapaṭṭapaṭe ca" means "on silk cloths and fine cloths." There, "pattuṇṇā" are those produced in the Pattuṇṇa region, some also say they are a kind of silk. "Paṭṭāni" are Chinese cloths.