The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [616]
793 MA states that bodhisattas go forth under the Buddhas, purify their virtue, learn the Buddha’s teachings, practise the meditative life, and develop insight up to conformity knowledge (anulomañāṇa). But they do not make effort to attain the paths and fruits (which would terminate their bodhisatta career).
794 His conduct approximates as closely to that of a monk as is possible for one still leading the household life. MA explains that he does not trade in the pottery he makes but merely engages in a free exchange of services with his neighbours.
795 MA explains that he refused because of his fewness of wishes (appicchatā). He realised that the king had sent the foodstuffs because he had heard the Buddha’s report about his own virtues, but he thought: “I have no need of this. With what I acquire through my work I can support my parents and make offerings to the Buddha.”
SUTTA 82
796 Because of his readiness to risk death in order to obtain his parents’ permission to go forth, he was later declared by the Buddha the foremost of those gone forth in faith. His verses are at Thag 769–93.
797 I omit here the lines beginning ehi tvaṁ Raṭṭ̣hapāla, found in SBJ but given in brackets in PTS and in a note by BBS. The lines seem to fit better into §8 below, with the verb uṭṭhehi in place of ehi.
798 Although the stock phrase “before long” is used here, MA says that it took Raṭṭhapāla twelve years of striving to attain arahantship. This statement seems correct in view of the fact that on his return journey to his parents’ home his father did not immediately recognise him.
799 MA explains that his father meant to say: “Raṭṭhapāla, my dear, there is our wealth—we cannot be called poor—yet you sit in such a place eating old porridge!” However, the householder was afflicted with such sorrow that he was unable to complete his utterance.
800 The verses obviously refer to his former wives, adorned in order to entice him back to the lay life. Strangely, no mention is made of the wives in the portion of the sutta conceived in his pre-ordination days.
801 MA: Recalling the Elder, the king would speak praise of him in the midst of his army or his harem: “That young man has done a difficult thing—having abandoned great wealth, he went forth without turning back or looking aside.”
802 Upanı̄yati loko addhuvo. MA: It is swept away towards ageing and death.
803 Attāṇo loko anabhissaro. MA: There is no one able to offer it shelter or to console it with a refuge. This statement, of course, does not deny a refuge from the world, which is just what the Dhamma offers.
804 Assako loko sabbaṁ pahāya gamanı̄yaṁ.
805 Ūno loko atitto taṇhādāso.
SUTTA 83
806 See Makhādeva Jātaka (No. 9) and Nimi Jātaka (No. 541). King Makhādeva and King Nimi were earlier births of the Buddha Gotama.
807 The grove was originally planted by Makhādeva and thus was still named after him.
808 MA: He was established in the ten wholesome courses of action.
809 The Uposatha is the religious observance day of ancient India, also absorbed as such into Buddhism. See n.59.
810 According to Buddhist cosmology, the lifespan of human beings oscillates between a minimum of ten years and a maximum of many thousands of years. Makhādeva lived at a time when the lifespan was at the long end of the spectrum.
811 On the “divine messengers”—the foretokens of old age, illness, and death—see MN 130.
812 MA: Mātali led him first through the hells, then he turned back and led him through the heavenly world.
813 MA: The good practice is being broken by a virtuous bhikkhu when he thinks, “I cannot obtain arahantship” and does not exert energy. It has been broken by a corrupt bhikkhu. It is being continued by the seven sekhas. It has been continued by the arahant.
SUTTA 84
814 See n.230.
815 From this passage it seems that despite a tendency