English
made a wish, "May I be the chief queen of that honey-giver." Among them, the youngest became Asoka, the Righteous King, and that pot-maid, having attained exceeding beauty and good fortune, became his chief queen named Asandhimittā. But the middle one, who spoke of the ocean beyond, in this very island of Tambapaṇṇi, became a king of great power named Devānaṃpiyatissa. But the eldest, because of his "outcast" talk, was born in an outcast village and became a novice monk named Nigrodha. Therefore it is said: "Indeed, in a former time, when merit was being made, this eldest brother of the king was a merchant." Here, in "Pubbe va sannivāsena" (Jātaka Commentary 2.2.174), it should be understood that the 'vā' sound is shortened due to the verse meter, meaning "pubbe sannivāsena vā" (or by former association) is intended. There, "pubbe" means in a past birth. "Sannivāsena" means by cohabitation/association. Indeed, this prefix 'saṃ' has the meaning of 'saha' (with). "Or by present benefit" means or by acting beneficially in the present, existing life. Thus, by these two reasons, affection, called love, arises, comes into being. This is what is said: "Love," this indeed arises from two causes. Having been a mother or a father or a daughter or a son or a brother or a sister or a husband or a wife or a companion or a friend in a former existence, whoever has previously dwelt in one place with whom, for that one, by this former association, that affection, continuing even in another existence, does not he abandons, by the good done in this present existence, thus by these two reasons that love is born. Like what? He says, "like a lotus in water." Here too, the 'vā' word's shortening is to be understood as stated. The 'vā' word here is for including the unstated. Thereby it includes lotuses and the like. The 'yathā' word is for comparison. This is what is said: Just as a lotus and other lotuses born in water are born relying on two causes, water and mud, so too by these two causes love is born. "In the king's hand" means in the hand of the king who had come near. "Suitable for the king" means because he had killed ninety-nine brothers and was of a fierce nature, and was established in the kingdom, thinking "this one lives heedlessly," he began to teach the Appamāda Vagga (Chapter on Heedfulness) from the Dhammapada, which was suitable for him. There (Dhammapada Commentary 1.23), "Appamāda" means non-separation from mindfulness; it is a designation for constantly present mindfulness. "Amatapada" means Nibbāna is called "Amata" (the Deathless). For being unborn, it does not decay, it does not die; therefore it is called "Amata." The path to the Deathless is "Amatapada," meaning the way to attain the Deathless. "Pamāda" means the state of heedlessness; it is a name for the letting go of mindfulness, which is called forgetfulness. "Maccuno" means of death. "Pada" means path, way. For the heedless one does not transcend birth; but one who is born decays and dies. Thus heedlessness is called the path to death, meaning it leads to death. "It is understood, dear one, please finish it." By this, "I have understood this much: 'One should always live with heedfulness.' You may finish the Dhamma teaching." Showing his desire to practice that Dhamma, he encourages the completion of the Dhamma teaching. Some, however, say: "Here, in 'abhāsī' (he spoke), taking the meaning 'I will speak, I reflect,' it is said 'abhāsī' because he intended to speak the entire Appamāda Vagga. But the king, with half a verse..." Having heard this, 'It is known, dear one, finish it,' because it was said, 'he did not speak further,' so they say. But that is not suitable, it is said in all three commentary sections. "Dhuvabhattāni" means constant meals. "He observes what is fault and what is not fault," thus he is an Upajjhāya, he says, "one who, seeing fault and non-fault, admonishes and reminds." There, "fault and non-fault" means small and great fault. "Admonishes" means one who admonishes by saying, "This was done wrongly by you, this was ill-spoken," and so on. "Reminds" means one who produces mindfulness in one who forgets their own fault, or reminds them of right practice, or causes it to proceed, that is the meaning. "Thus you should recite the Buddha's word, thus you should go forward, thus you should go back," and so on, because of teaching the conduct, he is called an Acariya, he says, "one who establishes in the doctrines to be learned in this Dispensation." There, "doctrines to be learned" means the entire word of the Buddha and the doctrines such as morality. "Both going forth and full ordination," this is said in the sense of what is obtained. With "of the Acariya and Upajjhāya," both going forth and full ordination should be connected; but with "and of me," only going forth. At that time, because he was in the state of a novice, or referring to Nigrodha's future full ordination, both should be connected. From the accomplishment of going forth by way of taking refuge, the dependence of the Bhikkhu Saṅgha for going forth should be understood. It should be understood that dependence is also obtained by way of the act of shaving. "Increasing day by day" means increasing day by day, making it double from that point, in the manner stated. "By the ordinary person's way" means in accordance with the state of an ordinary person. Because it is the occasion for proclaiming the power of Elder Nigrodha, having summarized what was said before and what is to be said later, he says, "Again, the king, having built a great monastery called Asokārāma," and so on. "Adorned with cetiyas" means here, a cetiya is that which should be piled up or worshipped, or a cetiya because it is piled up with bricks and so on; "adorned with cetiyas" means embellished with cetiyas. "By the Dhamma" means dha... not departed from the mind. Explaining in detail the very meaning that was said, he said, "One day, it is said," and so on. Regarding "having given a great gift in the Asoka Park," here, it was said "in the Asoka Park" referring to the designation of the name, established by the name of the king who later had the park made. But some say, "On that day the king, having seated and fed the entire community of bhikkhus in his own house, asked this question." Regarding "having given a great gift," it means having fed and given a great gift by way of giving all requisites. This was said in the Dīpavaṃsa – "Having entered the dwelling, having seated them on seats; Porridge, various kinds of food, and precious meals; He gave with pure hands, as much as they wished, as they desired. "To the community of bhikkhus who had eaten, whose bowls and hands were set aside; To each and every bhikkhu, he gave a pair of robes. "Oil for anointing the feet, and also umbrellas and sandals; All requisites for recluses, he gave molasses and honey. "Having saluted, the great king Asokadhamma sat down; Having sat, the king invited the bhikkhu community to accept requisites. "As many as the bhikkhus wish, so much I will give as they desire; Having satisfied them with requisites, having invited them to accept requisites; Then he asked about the profound well-taught body of Dhamma." They say that "In terms of factors, O great king, nine factors," and so on, were said by the Elder Moggaliputtatissa. Regarding "he gave a superintendent of new works," it means he gave, having made him a superintendent and director of the new work to be done in eighty-four thousand monasteries. Regarding "letters came from all cities on the very same day," it is said that in all monasteries, having started the new work on the day of the moon's eclipse by Rāhu, they finished it on the very day of the moon's eclipse by Rāhu again; therefore, they say that letters came on the very same day. Regarding "eight factors of morality," it means the eight Uposatha-factor precepts. Regarding "adorned with all ornaments," this was said in terms of those who had not undertaken the Uposatha factors. Regarding "in the royal capital of Amaravati," it means in the city of the Tāvatiṃsa gods. Adorned They are ready, fully prepared, as if adorned. "Adhikaṃ kāraṃ" means "adhikāraṃ," it is said to be "adhikaṃ kiriyaṃ" (extra action). "Lokavivaraṇaṃ nāma pāṭihāriyaṃ akaṃsū" means the miracle of the opening of the world, making open and visible many thousands of world-systems and the beings living in them. When an iddhimā (one with psychic powers) performs this, they turn darkness into light, or what is hidden into what is open, or what is out of reach into what is within reach. How? Just as one can see oneself or another, even if hidden or far away, so too, wishing to make oneself or another manifest, one rises from the foundational jhāna, and reflects: "May this dark place become light!" or "May this hidden place become open!" or "May this out-of-reach place become within reach!" Then one re-enters the foundational jhāna, rises, and resolves. With the resolution, it becomes as resolved. Others far away also see, and one who wishes to see also sees, like the Bhagavā (Blessed One) at the descent of the devas. For the Bhagavā, having finished teaching the Abhidhamma in the deva world, and descending to Saṅkassa city, stood on the peak of Sineru and looked at the eastern world-system. Thousands of world-cycles appeared as if open, as if a single courtyard, and shone forth. And just as in the east, so too in the west, in the north, and in the south, he saw everything open. Below, down to Avīci, and above, up to the Akaniṭṭha abode, he saw. Humans saw devas, and devas saw humans. There, humans did not look up, nor did devas look down; all saw each other face-to-face. That day was called the opening of the world. Moreover, in Tambapaṇṇidīpa (Sri Lanka), the Elder Dhammadinna, who lived in Taḷaṅgara, also performed this miracle. It is said that one day, sitting in the cetiya courtyard