English
"The drum of immortality" refers to the Buddha's teaching of the Dhamma, called "the drum of immortality," having made a proclamation for the attainment of immortality by those who are to be trained; it means, "I will go to beat that drum of immortality for the attainment of the Dhamma-wheel." "You are worthy, infinite victor" means it is fitting for you to be an infinite victor. Infinite in knowledge, victor. "Takileso" means the infinite victor. "Hupeyyapāvuso, friend," "it might indeed be so," "that in such a gem of form," "such knowledge should exist," "this is the meaning." This indeed became the cause for his renunciation. He indeed had made a commitment. Thus indeed the Blessed One, for the purpose of meeting him, set out on that path on foot. He departed, and went to a country called Vaṅkahāra. There, relying on a village of deer hunters, he made his dwelling. The chief hunter attended to him. And in that country, there were fierce flies. Then they made him dwell in a pot-shelter. The deer hunter, going far for hunting, instructed his daughter named Cāpā: "Do not neglect our Arahant!" Then he went, together with his sons and brothers. And his daughter was beautiful to behold, endowed with good features. On the second day, Upaka came to the house. Seeing that girl, who had performed all service, and approached to serve food, he was overcome by lust. Unable even to eat, taking the food in the bowl, he went to his dwelling place. Putting the food aside, he lay down without food, saying: "If I get Cāpā, I will live. If not, I will die." On the seventh day, the hunter came, and asked his daughter about Upaka's situation. She said: "He came only for one day, and has not come again since." The hunter, just as he had arrived, thinking, "I will approach him and ask him," went immediately. Touching his feet, he asked: "What, venerable sir, is the matter?" Upaka, groaning, just turned over. He said: "Speak, venerable sir, whatever I can do, I will do everything." Upaka said: "If I get Cāpā, I will live. If not, death is better for me." "Do you know, venerable sir, any craft?" "I do not know." "No, venerable sir, it is not possible to maintain a household by one not knowing any craft." He said: "I do not know any craft, but I will be your meat-carrier, and I will sell meat." The hunter said: "This also pleases us." giving a measure of grain, brought her home, and gave her his daughter. As they lived together, a son was born, and they named him Subhadda. When he cried, Cāpā, saying things like, “Son of a meat-carrier, son of a hunter, don’t cry, don’t cry,” would provoke Upaka with a song to soothe her son. He said, “My dear, you think I am helpless, but I have a friend named Anantajina. I will go to him.” Cāpā, knowing “he is distressed by this,” repeated it again and again. One day, without telling her, he set off towards the Middle Country. At that time, the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove. Then the Blessed One first instructed the bhikkhus, “Monks, whoever comes asking for Anantajina, show him to me.” Upaka, asking, “Where does Anantajina live?” gradually came to Sāvatthī, stood in the middle of the monastery, and asked, “Where is Anantajina?” The bhikkhus led him to the Blessed One. Seeing the Blessed One, he said, “Do you recognize me, Blessed One?” “Yes, Upaka, I recognize you. But where did you live?” “In the Vaṅkahāra country, venerable sir.” “Upaka, you have grown old. Will you be able to go forth?” “I will go forth, venerable sir.” The Blessed One ordained him and gave him a meditation subject. Practicing his meditation subject, he became established in the fruit of non-returning, and passing away, was reborn in Aviha. At the moment of his rebirth, he attained arahantship. Indeed, seven individuals reborn in Aviha attained arahantship; he was one of them. This has been said: “Seven bhikkhus, reborn in Aviha, were liberated; their lust and hatred exhausted, they crossed over the entanglement in the world. Upaka, Palagaṇḍa, and Pukkusāti, those three; Bhaddiya, Khaṇḍadeva, Bāhuraggi, and Saṅgiya; They, abandoning the human body, passed beyond the divine bondage.” (Saṃ. Ni. 1.50, 105); 12. They established a rule, saying, “He is not to be greeted,” and so on. su. Bāhullika means one who has undertaken for the sake of much robes and so on. Padhānavibbhatto means fallen away, strayed, deprived from the exertion of difficult practices not undertaken before. Āvatto bāhullāya means turned towards muchness, for the sake of many robes and so on. Apica kho āsanaṃ ṭhapetabbaṃ means and moreover, they said, "just a seat should be placed for him, who was born in a high family." Asaṇṭhahantā means unable to stand by their own agreement, overcome by the Buddha's power, the Buddha's majesty. Nāmena ca āvusovādena ca samudācarantīti means they address him by name and by the address "āvuso," saying, "Gotama," and "āvuso." The meaning is: "Friend Gotama, when you were exerting yourself in Uruvelā, we took your bowl and robe and wandered about. We gave you mouth-water and tooth-sticks. We swept the place where you had stayed. Afterwards, who performed the duties for you? Surely, you did not worry after we left?" They spoke such words. Na cirasseva means not long after. Kulaputtā means sons of good families. There are two kinds: sons of good family by birth, and sons of good family by conduct. These, however, are sons of good family in both ways. Agārasmā means from home. Agārāya hitaṃ agāriyaṃ means that which is beneficial to the home, called household work, such as farming and cattle-rearing, for the support of the family. Natthi ettha agāriyanti anagāriyaṃ means where there is no household work, that is homelessness. This is a designation for going forth. Pabbajanti means they go forth, they approach. Tadanuttaraṃ means that unsurpassed. Brahmacariyapariyosānaṃ means the culmination of the holy life of the path, it is said to be the fruit of arahantship. Indeed, for the sake of that, sons of good families go forth. Diṭṭheva dhamme means in this very existence. Sayaṃ abhiññā sacchikatvā means having realized it by one's own wisdom, having made it manifest, meaning, having done it without reliance on others. Upasampajja viharissathā means you will attain and abide. Iriyāya means by difficult posture. Paṭipadāya means by difficult practice. Dukkarakārikāya means by performing difficult deeds, such as eating only a handful of mung bean soup and so on. Uttari manussadhammā means beyond human states. Alaṃ ariyaṃ kātuṃ means able to make noble. who is said to be capable of a noble state, knowledge and vision itself is a special kind of knowledge and vision, and that special knowledge and vision is noble enough, thus it is a special knowledge and vision that is noble enough. And "knowledge and vision" is said to be the divine eye, insight, the path, the fruit, the knowledge of review, and omniscience. For here, in "being diligent, one attains knowledge and vision" (MN 1.311), the divine eye is called knowledge and vision. Here, in "he directs and inclines his mind to knowledge and vision" (DN 1.235), it is insight knowledge. Here, in "they are incapable of knowledge and vision for supreme enlightenment" (AN 4.196), it is the path. Here, in "this other special knowledge and vision, noble enough, a superhuman state, a comfortable abiding, has been attained" (MN 1.328), it is the fruit. Here, in "knowledge and vision arose in me: 'My liberation of mind is unshakeable; this is the last birth; there is now no more renewed existence'" (SN 5.1081; Mv. 16), it is the knowledge of review. Here, in "knowledge and vision arose in me: 'Āḷāra Kālāma passed away seven days ago'" (MN 1.284; 2.340; Mv. 10), it is omniscience. Here, however, the Noble Path, which is the proximate cause of omniscience, or omniscience itself, is intended. "Do you know me?" Or rather, "Do you know me?" Here, "such a thing was made manifest" means "such a difference in expression." The intention is: "Did I, while striving at Uruvelā, to gather you and to prevent your weariness, come by night or by day and make any such statement as: 'Friends, do not think that we will go anywhere; a light or a meditation object appears to me'?" They, having gained mindfulness at once, and with respect arisen, believed "Surely, he has become a Buddha," and said, "No, venerable sir." The Blessed One was indeed able to convince the group of five monks, meaning, the Blessed One made the group of five monks know, "I am the Buddha." they were able. They established their minds for other attainment, meaning they established and directed their minds for the attainment of arahantship. Description of the Discourse on the Turning of the Wheel of Dhamma 13. "These two extremes, monks," means these two divisions, monks, these two parts, is the meaning. Here, the word "anta" (extreme) has the meaning of "part," as in "knowledge of the past, knowledge of the future," and so on. At the very moment of the utterance of this word, the resounding echo, by the Buddha's power, reached from the lowest Avīci hell to the highest Bhavagga, pervading the ten-thousand-world-system, and stood still. At that very time, eighteen crores of brahmas, whose roots of merit were ripe, and who had made their aspiration for the full awakening to the truths, gathered together. In the western direction, the sun was setting; in the eastern direction, the full moon, conjoined with the Āsāḷha constellation, was rising. At that time, the Blessed One, commencing the Dhammacakkappavattana Sutta, said, "These two extremes, monks," and so on. Therein, "by one who has gone forth" means by one who has cut the bonds of the household life and entered into homelessness. "Should not be practiced" means should not be indulged in, should not be pursued. "And this devotion to sensual pleasures in sensual desires"