English
As for the verse beginning "Through many a birth I wandered," which was uttered by the Blessed One at the foot of the Bodhi tree as an Udāna, and which is also an Udāna for hundreds of thousands of Perfectly Self-Enlightened Ones, it was not included in the Udāna Pāḷi by the compilers of the Dhamma, but was included in the Dhammapada, because it was taught by the Blessed One to the Dhamma-treasurer at a later time. And as for the Udāna utterance "Indeed, Koṇḍañña has understood!" which was spoken by the Blessed One with a resounding reverberation capable of proclaiming it to devas and humans throughout the ten-thousand-world-system, that too, at the conclusion of the teaching of the Dhammacakkappavattana Sutta, like the utterance "Indeed, the bhikkhus pleased me at one time" (Ma. Ni. 1.225) which was due to the contemplation of the right practice of all the bhikkhus at the first enlightenment, was a spontaneous utterance by him regarding a part of the Dhamma he had realized, namely the Noble Path as taught. because it was attained by the elder first among the disciples, it is merely an exclamation born of joy and happiness, due to reflecting on the fruitfulness of his own effort, and not a declaration of occurrence or cessation, like the saying "When the dhammas appear," and so on. Therefore, it should be understood that it was not included in the Udāna Pāḷi by the compilers of the Dhamma. And in the Udāna Pāḷi, in the eight sections such as the Bodhi Vagga, making ten in each, only eighty suttas were compiled. And for that very reason, in the Udāna Aṭṭhakathā, the Elder Dhammapāla said: "Eighty suttas indeed, eight sections in brief; and ninety-five verses are declared in the Udāna. "And nearly nine recitations, are the measure; and eighty-one connections of the Udāna. "Twenty-one thousand, and one hundred, the wise one; should declare these words of the Udāna, as counted." But from the verse-foot: "Eight thousand, and four hundred; and twenty-three, these words of the Udāna, should be declared. "Sixty-seven thousand, and three hundred, and eighty-two letters are thus declared in the Udāna." Here, however, it is said "eighty-two suttas," which does not fit. Therefore, it should be the reading "eighty suttas." And this was said by the Blessed One: "It was said by the Arahant, so I have heard. 'Abandon one thing, monks, and I am your guarantee for non-returning. Which one thing? Abandon greed, monks, that one thing, and I am your guarantee for non-returning.'" Thus, showing that the Itivuttaka is named after the one hundred and twelve suttas compiled in the Itivuttaka Pāḷi, in the manner of single, double, triple, and quadruple sections, he said, "And this was said," and so on. Here too, instead of "one hundred and ten suttas," it should be the reading "one hundred and twelve suttas." For instance, in the Nipāta of Ones, there are twenty-seven suttas, in the Nipāta of Twos, twenty-two, in the Nipāta of Threes, Fifty, and thirteen in the chapter of fours, thus one hundred and twelve suttas are found in the Itivuttaka Pāli. And therefore in the Pāli – “Greed, hatred, and delusion, Anger, with ingratitude as the fifth; Conceit, all again conceit, Greed with hatred, thirteen. “Delusion, anger, again ingratitude, Hindrances, with craving as the fifth; Two kinds of trainees, concord, With evil hell, thirteen. “Delighted, one shone forth, a person with the past as the fifth; And thus meritorious deeds with support, twenty-seven are declared.” – Thus, with these and other summary verses, one hundred and twelve suttas are counted and shown. And therefore in the commentary (Itivu. Attha. Ganthārambhakathā) – “In the chapter of ones, there are twenty-seven suttas, in the chapter of twos, twenty-two, in the chapter of threes, fifty, in the chapter of fours, thirteen; thus a collection of one hundred and twelve suttas” – It is said. Although here, a small deficiency or excess is not considered in the counting, just as it is said “eighty sections” when it should be “eighty-two sections,” so too, it could be said “one hundred and ten suttas” when it should be “one hundred and twelve suttas.” Nevertheless, in such a place, when showing the measure, it should be shown precisely and accurately, therefore the reading should be “one hundred and twelve suttas.” That which tells and reveals the past conduct of the Blessed One, that which was born, came into being, and lived in the past, is a Jātaka. “There are these four, monks, amazing and wonderful qualities in Ānanda. What are the four? If, monks, an assembly of monks approaches Ānanda for an audience, they are delighted even by the sight. And if Ānanda teaches the Dhamma there, they are delighted even by the teaching, and they are not satisfied, monks, the assembly of monks, until Ānanda becomes silent. If an assembly of nuns… (and so on) … an assembly of laymen… (and so on) … an assembly of laywomen approaches Ānanda for an audience, they are delighted even by the sight. And if Ānanda he speaks the Dhamma, and by his speaking she is pleased, but the assembly of laywomen is not satisfied, monks, then Ānanda becomes silent. These, monks, are the four wonderful and amazing qualities in Ānanda." Thus, all suttas connected with wonderful and amazing qualities, proceeding in this manner, are called "amazing Dhamma," as shown by "These four, monks," and so on. Among the Cūḷavedalla and others, the sutta spoken by the bhikkhunī named Dhammadinnā, when questioned by the lay follower named Visākha, should be known as Cūḷavedalla. The Mahāvedalla, however, was spoken by the Venerable Sāriputta, when questioned by the Venerable Mahākoṭṭhita. The Sammādiṭṭhi Sutta also was spoken by that same Venerable Sāriputta, when questioned by the bhikkhus. These are included in the Majjhima Nikāya. The Sakkapañha, however, was spoken by the Blessed One, when questioned by Sakka, and that should be known as included in the Dīgha Nikāya. The Mahāpuṇṇama Sutta also was spoken by the Blessed One, when questioned by a certain bhikkhu on the full moon night of the Uposatha day, and that should be known as included in the Majjhima Nikāya. "Veda" means knowledge. "Tuṭṭhi" means the joy and gladness that arises from approval, such as "Excellent, venerable sir, excellent, friend," after understanding the Dhamma discourse as spoken. "Laddhā laddhā" means having obtained again and again, it is said to be having obtained repeatedly. Having thus divided all the Buddha's words by way of its constituents, now, wishing to divide and speak by way of Dhamma-aggregates, he says, "How by way of Dhamma-aggregates?" and so on. There, "by way of Dhamma-aggregates" means by way of collections of Dhamma. "Eighty-two thousand I received from the Buddha, two thousand I received from the bhikkhus"—this is the connection. There, "received from the Buddha" means I learned from the Perfectly Self-Awakened One, eighty thousand Dhamma-aggregates plus two thousand. from the Teacher, he learned the meaning. Two thousand from the monks, means he learned two thousand aggregates of Dhamma from the monks, he learned from the monks like the General of the Dhamma. Indeed, "two thousand from the monks" was said in reference to the Suttantas like the Sammādiṭṭhi Suttanta spoken by Elder Sāriputta and others. Eighty-four thousand, means combining both, eighty-four thousand, which is four thousand more than eighty thousand. "The Dhammas that are mine, that are current," means the Dhammas that are mine, that are current, that are well-practiced, that are memorized, that revolve on the tip of the tongue, those Dhammas are eighty-four thousand aggregates of Dhamma, this is what is meant. Some, however, making the word division "ye ime" (these which), say the connection here is thus: "These Dhammas that are current for the Buddha, the Blessed One, and for the monks, that were made current by them, of these, I received eighty-two thousand from the Buddha, and two thousand from the monks, thus eighty-four thousand aggregates of Dhamma." Here, the Subha Sutta (Dī. Ni. 1.444 ff.) and the Gopakamoggallāna Sutta (Ma. Ni. 3.79 ff.), since they were spoken by Elder Ānanda after the Blessed One had attained final Nibbāna, are they included in the eighty-four thousand aggregates of Dhamma, or not? In the Paṭisambhidāgaṇṭhipada, it is said: "It should be seen that he spoke thus, including what was received from the monks among the aggregates of Dhamma spoken by oneself." However, since they were spoken while abiding in the method given by the Blessed One, it seems more appropriate to say here that even the aggregates of Dhamma spoken by oneself are included and spoken of as "received from the Buddha." Indeed, disciples teach the Dhamma while abiding in the method given by the Blessed One. For this very reason, even the Kathāvatthuppakaraṇa, spoken by Elder Moggaliputtatissa at the Third Council, came to be called "Buddha-spoken." And for this very reason, Elder Ānanda, when including the Subha Sutta and others, even though spoken by himself, in the Council, said, "Thus have I heard." Thus, by means of the aggregates of Dhamma explained. when the brahmin Gopakamoggallāna asked him, “You are well-known in the Buddha’s Dispensation as one who is very learned. How many teachings were taught by the Teacher and memorized by you?” In response to him, the Venerable Elder Ānanda explained the aggregates of teachings in this way: “Eighty-two thousand I received from the Buddha,” and so on. A Sutta with a single theme is, for example, the Satipaṭṭhāna Sutta. The Satipaṭṭhāna Sutta, beginning with “This is the one-way path, monks, for the purification of beings,” (Dī. Ni. 2.373) is called “with a single theme” because it begins with the four foundations of mindfulness and proceeds by showing their divisions. “With multiple themes” means with various themes, like the Mahāparinibbāna Sutta. The Mahāparinibbāna Sutta