12. Evam-dhamma. Comy. & Sub. Comy.: This refers to concentration and to the mental qualities belonging to concentration (samadhipakkhiya dhamma) such as energy, mindfulness, etc. Comy. explains "abiding" (vihara) as abiding in the attainment of cessation (nirodha-samapatti).

13. Evam-vimutta: their deliverance from defilements and from future rebirths.

14. On the five hindrances, see Nyanaponika Thera, The Five Mental Hindrances (BPS Wheel No. 26).

15. On the four foundations of mindfulness, see below, II:14. The seven factors of enlightenment are enumerated in I:9.

16. Puta-bhedanam. Comy. explains as the breaking open, the unpacking, of boxes (puta) of merchandise for the purpose of distribution. But probably it refers to the bursting open of the seed-box of the patali flower.

17. The stage of arahatship, the last of the four stages of deliverance. The next three paragraphs refer to disciples on the three lower stages, respectively, the non-returner, once-returner, and stream-enterer (anagami, sakadagami, sotapanna).

18. Or: "not delayed (in its results)."

19. Animitta cetosamadhi. Comy. explains this term here as referring to the fruition-attainment of arahatship (phalasamapatti), in which the Buddha becomes absorbed in the direct experience of Nibbana and no longer attends to external objects or feels mundane feelings. In another context it can mean the concentration developed by intensive insight.

20. Tamatagge: a difficult word. Comy. takes it to stand for the superlative form, aggatama, "highest," but alludes also to the Pali word tama, "darkness." It is rather difficult to accept that a superlative suffix should be made to precede the word it qualifies. Tibetan and Chinese parallels (Waldschmidt, Das Mahaparinirvana-sutra Berlin, 1950-51) pp. 200 ff.) point to a meaning as "the highest." In the fragments of the Turfan Sanskrit version, these words are not preserved. Comy. says: "Tamatagge = tama-agge; the 't' in the middle is inserted for euphonic reasons. The meaning is: these are the very highest, the most eminent (ime aggatama tamatagga). Having cut every bondage of darkness (tama-yoga), those bhikkhus of mine will be on the very top, in the highest rank (ativiya agge uttamabhave). Among them those will be on the very summit (ati-agge) who are desirous of training; and those whose resort is the four foundations of mindfulness will be at the very top of them."

12. Evam-dhamma. Comy. & Sub. Comy.: This refers to concentration and to the mental qualities belonging to concentration (samadhipakkhiya dhamma) such as energy, mindfulness, etc. Comy. explains "abiding" (vihara) as abiding in the attainment of cessation (nirodha-samapatti).

13. Evam-vimutta: their deliverance from defilements and from future rebirths.

14. On the five hindrances, see Nyanaponika Thera, The Five Mental Hindrances (BPS Wheel No. 26).

15. On the four foundations of mindfulness, see below, II:14. The seven factors of enlightenment are enumerated in I:9.

16. Puta-bhedanam. Comy. explains as the breaking open, the unpacking, of boxes (puta) of merchandise for the purpose of distribution. But probably it refers to the bursting open of the seed-box of the patali flower.

17. The stage of arahatship, the last of the four stages of deliverance. The next three paragraphs refer to disciples on the three lower stages, respectively, the non-returner, once-returner, and stream-enterer (anagami, sakadagami, sotapanna).

18. Or: "not delayed (in its results)."

19. Animitta cetosamadhi. Comy. explains this term here as referring to the fruition-attainment of arahatship (phalasamapatti), in which the Buddha becomes absorbed in the direct experience of Nibbana and no longer attends to external objects or feels mundane feelings. In another context it can mean the concentration developed by intensive insight.

20. Tamatagge: a difficult word. Comy. takes it to stand for the superlative form, aggatama, "highest," but alludes also to the Pali word tama, "darkness." It is rather difficult to accept that a superlative suffix should be made to precede the word it qualifies. Tibetan and Chinese parallels (Waldschmidt, Das Mahaparinirvana-sutra Berlin, 1950-51) pp. 200 ff.) point to a meaning as "the highest." In the fragments of the Turfan Sanskrit version, these words are not preserved. Comy. says: "Tamatagge = tama-agge; the 't' in the middle is inserted for euphonic reasons. The meaning is: these are the very highest, the most eminent (ime aggatama tamatagga). Having cut every bondage of darkness (tama-yoga), those bhikkhus of mine will be on the very top, in the highest rank (ativiya agge uttamabhave). Among them those will be on the very summit (ati-agge) who are desirous of training; and those whose resort is the four foundations of mindfulness will be at the very top of them."

32. He derives the "sign" from objects external to his body.

33. Attha vimokkha.

34. Rupi. This refers to form-sphere absorption (rupajjhana) obtained with form objects of one's own body.

35. Subhan tveva adhimutto hoti. Comy.: "Hereby, meditative absorption (jhana), obtained through blue-kasinas, etc., of very pure color is indicated."

36. The Comy. says that the Buddhas, when looking back, turn the whole body round as an elephant does.

37. In the earlier edition of this work, mahapadesa was rendered as "great authorities." It is now known that the proper meaning of apadesa is not "authority," but "reference" or "source." Besides, from the passage it is clear that there are only two real "authorities" — the Discourses (Suttas) and the Discipline (Vinaya).

38. Sukara-maddava: a controversial term which has therefore been left untranslated. Sukara = pig; maddava = soft, tender, delicate. Hence two alternative renderings of the compound are possible: (1) the tender parts of a pig or boar; (2) what is enjoyed by pigs and boars. In the latter meaning, the term has been thought to refer to a mushroom or truffle, or a yam or tuber. K.E. Neumann, in the preface to his German translation of the Majjhima Nikaya, quotes from an Indian compendium of medicinal plants, the Rajanigantu, several plants beginning with sukara.

The commentary to our text gives three alternative explanations: (1) the flesh from a single first-born (wild) pig, neither too young nor too old, which had come to hand naturally, i.e., without intentional killing; (2) a preparation of soft boiled rice cooked with the five cow-products; (3) a kind of alchemistic elixir (rasayanavidhi). Dhammapala, in his commentary to Udana VIII.5, gives, in addition, young bamboo shoots trampled by pigs (sukarehi maddita-vamsakaliro).

39. Comy.: "These verses, and several to follow, were inserted by the elders who collected the Dhamma (texts at the First Council)."

40. Alara Kalama was one of the Buddha's teachers before his Enlightenment. He taught the Bodhisatta how to attain the sphere of nothingness, but could not show him the path to Nibbana.

32. He derives the "sign" from objects external to his body.

33. Attha vimokkha.

34. Rupi. This refers to form-sphere absorption (rupajjhana) obtained with form objects of one's own body.

35. Subhan tveva adhimutto hoti. Comy.: "Hereby, meditative absorption (jhana), obtained through blue-kasinas, etc., of very pure color is indicated."

36. The Comy. says that the Buddhas, when looking back, turn the whole body round as an elephant does.

37. In the earlier edition of this work, mahapadesa was rendered as "great authorities." It is now known that the proper meaning of apadesa is not "authority," but "reference" or "source." Besides, from the passage it is clear that there are only two real "authorities" — the Discourses (Suttas) and the Discipline (Vinaya).

38. Sukara-maddava: a controversial term which has therefore been left untranslated. Sukara = pig; maddava = soft, tender, delicate. Hence two alternative renderings of the compound are possible: (1) the tender parts of a pig or boar; (2) what is enjoyed by pigs and boars. In the latter meaning, the term has been thought to refer to a mushroom or truffle, or a yam or tuber. K.E. Neumann, in the preface to his German translation of the Majjhima Nikaya, quotes from an Indian compendium of medicinal plants, the Rajanigantu, several plants beginning with sukara.

The commentary to our text gives three alternative explanations: (1) the flesh from a single first-born (wild) pig, neither too young nor too old, which had come to hand naturally, i.e., without intentional killing; (2) a preparation of soft boiled rice cooked with the five cow-products; (3) a kind of alchemistic elixir (rasayanavidhi). Dhammapala, in his commentary to Udana VIII.5, gives, in addition, young bamboo shoots trampled by pigs (sukarehi maddita-vamsakaliro).

39. Comy.: "These verses, and several to follow, were inserted by the elders who collected the Dhamma (texts at the First Council)."

40. Alara Kalama was one of the Buddha's teachers before his Enlightenment. He taught the Bodhisatta how to attain the sphere of nothingness, but could not show him the path to Nibbana.

42. See The Four Sacred Shrines, by Piyadassi Thera (BPS Bodhi Leaves No. 8).

43. At Lumbini near Kapilavatthu, the ancestral seat of the Sakyans in the foothills of the Himalayas. An Asokan pillar marks the spot.

44. At Buddha-Gaya, in Bihar.

45. At Isipatana near Benares (modern Sarnath).

46. Sadatthe. Comy.: "for the highest purpose, the goal of arahatship." There is a different reading, saratthe, "for an essential purpose."

47. Cakkavatti-raja: the ideal king of righteousness according to Buddhist tradition.

48. Ayasa: generally "made of iron," has here according to Comy. the meaning "made of gold," for which there is also support in the Sanskrit usage of the word.

49. Paccekabuddha is one awakened or enlightened for himself alone. Such Paccekabuddhas arise at times when there is no Fully Enlightened One (samma-sambuddha). Like the latter, they attain to Enlightenment by their own effort, but unlike them are not able to lead others to deliverance. See Ria Kloppenberg, The Paccekabuddha: A Buddhist Ascetic (BPS Wheel No. 305/307).

50. The word vihara, given in the text, cannot refer here to a monastery or monks' living quarters. Comy. explains it as a pavilion (mandala-mala). If the locality was used as a meeting place for the clan, as Comy. states, there may well have been a kind of shelter there. The couch in the open, which Ananda was asked to prepare for the Master, was probably a seat for the chiefs of the Malla clan put up at that place.

42. See The Four Sacred Shrines, by Piyadassi Thera (BPS Bodhi Leaves No. 8).

43. At Lumbini near Kapilavatthu, the ancestral seat of the Sakyans in the foothills of the Himalayas. An Asokan pillar marks the spot.

44. At Buddha-Gaya, in Bihar.

45. At Isipatana near Benares (modern Sarnath).

46. Sadatthe. Comy.: "for the highest purpose, the goal of arahatship." There is a different reading, saratthe, "for an essential purpose."

47. Cakkavatti-raja: the ideal king of righteousness according to Buddhist tradition.

48. Ayasa: generally "made of iron," has here according to Comy. the meaning "made of gold," for which there is also support in the Sanskrit usage of the word.

49. Paccekabuddha is one awakened or enlightened for himself alone. Such Paccekabuddhas arise at times when there is no Fully Enlightened One (samma-sambuddha). Like the latter, they attain to Enlightenment by their own effort, but unlike them are not able to lead others to deliverance. See Ria Kloppenberg, The Paccekabuddha: A Buddhist Ascetic (BPS Wheel No. 305/307).

50. The word vihara, given in the text, cannot refer here to a monastery or monks' living quarters. Comy. explains it as a pavilion (mandala-mala). If the locality was used as a meeting place for the clan, as Comy. states, there may well have been a kind of shelter there. The couch in the open, which Ananda was asked to prepare for the Master, was probably a seat for the chiefs of the Malla clan put up at that place.

52. Anasavo: that is, an arahant.

53. The "seven jewels" of a universal monarch are: the magical wheel, emblem of his sovereignty, by which he conquers the earth without the use of force; his wonderful elephant; his horse; his beautiful wife; his precious gem; his treasurer; and his advisor. All are endowed with wondrous properties. For more on Maha Sudassana, see the sutta which bears his name, DN 17.

54. The four degrees of saintliness are the stream-enterer, the once-returner, the non-returner, and the arahant.

55. "Friend," in Pali is avuso, "venerable sir" = bhante, "your reverence" = ayasma.

56. Since Ananda, at this point, did not ask what the minor rules were, the Sangha decided not to abolish any of the rules of the Vinaya.

57. Channa had been the Buddha's charioteer while the latter was still a prince living in the palace. Because of his prior connection with the Buddha, he was obdurate and refused to submit to discipline. This imposition of the "higher penalty" (brahmadanda) changed him into an obedient monk.

58. Handa dani bhikkhave amantayami vo: Vayadhamma sankhara appamadena sampadetha. Earnestness (appamada) is explained as "presence of mindfulness." Comy.: "'You should accomplish all your duties without allowing mindfulness to lapse!' Thus did the Blessed One, while on the bed of his Parinibbana, summarize in that one word on earnestness the advice he had given through forty-five years."

59. Anuruddha, the elder brother of Ananda, would have known this through the super-normal power of reading the minds of others, which he possessed.

60. Brahma Sahampati was a high divinity of the Brahma-world. It was he who originally requested the newly enlightened Buddha to teach the Dhamma to the world. See MN 26.

52. Anasavo: that is, an arahant.

53. The "seven jewels" of a universal monarch are: the magical wheel, emblem of his sovereignty, by which he conquers the earth without the use of force; his wonderful elephant; his horse; his beautiful wife; his precious gem; his treasurer; and his advisor. All are endowed with wondrous properties. For more on Maha Sudassana, see the sutta which bears his name, DN 17.

54. The four degrees of saintliness are the stream-enterer, the once-returner, the non-returner, and the arahant.

55. "Friend," in Pali is avuso, "venerable sir" = bhante, "your reverence" = ayasma.

56. Since Ananda, at this point, did not ask what the minor rules were, the Sangha decided not to abolish any of the rules of the Vinaya.

57. Channa had been the Buddha's charioteer while the latter was still a prince living in the palace. Because of his prior connection with the Buddha, he was obdurate and refused to submit to discipline. This imposition of the "higher penalty" (brahmadanda) changed him into an obedient monk.

58. Handa dani bhikkhave amantayami vo: Vayadhamma sankhara appamadena sampadetha. Earnestness (appamada) is explained as "presence of mindfulness." Comy.: "'You should accomplish all your duties without allowing mindfulness to lapse!' Thus did the Blessed One, while on the bed of his Parinibbana, summarize in that one word on earnestness the advice he had given through forty-five years."

59. Anuruddha, the elder brother of Ananda, would have known this through the super-normal power of reading the minds of others, which he possessed.

60. Brahma Sahampati was a high divinity of the Brahma-world. It was he who originally requested the newly enlightened Buddha to teach the Dhamma to the world. See MN 26.

62. A celestial flower which appears on earth only on special occasions, particularly in connection with the chief events in the life of the Buddha. Its appearance in the hands of the Ajivaka ascetic signaled to the Venerable Maha Kassapa that the Buddha's Parinibbana had already taken place. (See below, Section 26.)

63. He was one of the foremost disciples of the Buddha and became the president of the First Great Council held shortly after the Buddha's Parinibbana. See Helmuth Hecker, Maha Kassapa: Father of the Sangha (BPS Wheel No. 345).

64. This Subhadda is a different person from the wanderer Subhadda who became the Buddha's last personal disciple.

65. Comy. ascribes these verses to the "Elders of Tambapanni Island (Sri Lanka)."

62. A celestial flower which appears on earth only on special occasions, particularly in connection with the chief events in the life of the Buddha. Its appearance in the hands of the Ajivaka ascetic signaled to the Venerable Maha Kassapa that the Buddha's Parinibbana had already taken place. (See below, Section 26.)

63. He was one of the foremost disciples of the Buddha and became the president of the First Great Council held shortly after the Buddha's Parinibbana. See Helmuth Hecker, Maha Kassapa: Father of the Sangha (BPS Wheel No. 345).

64. This Subhadda is a different person from the wanderer Subhadda who became the Buddha's last personal disciple.

65. Comy. ascribes these verses to the "Elders of Tambapanni Island (Sri Lanka)."