Translation of the last section of commentary (with Chatgpt )
- āsajja āsajjāti ghaṭṭetvā ghaṭṭetvā. upanītehīti upanetvā kathitehi. vacanappathehīti vacanehi. abhinanditvā anumoditvāti alanti cittena sampaṭicchanto abhinanditvā vācāyapi pasaṃsanto anumoditvā. bhagavatā imassa nigaṇṭhassa dve suttāni kathitāni. purimasuttaṃ eko bhāṇavāro, idaṃ diyaḍḍho, iti aḍḍhatiye bhāṇavāre sutvāpi ayaṃ nigaṇṭho neva abhisamayaṃ patto, na pabbajito, na saraṇesu patiṭṭhito. kasmā etassa bhagavā dhammaṃ desesīti? anāgate vāsanatthāya. passati hi bhagavā, "imassa idāni upanissayo natthi, mayhaṃ pana parinibbānato samadhikānaṃ dvinnaṃ vassasatānaṃ accayena tambapaṇṇidīpe sāsanaṃ patiṭṭhahissati. tatrāyaṃ kulaghare nibbattitvā sampatte kāle pabbajitvā tīṇi piṭakāni uggahetvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā kāḷabuddharakkhito nāma mahākhīṇāsavo bhavissatī"ti. idaṃ disvā anāgate vāsanatthāya dhammaṃ desesi.
sopi tattheva tambapaṇṇidīpamhi sāsane patiṭṭhite devalokato cavitvā dakkhiṇagirivihārassa bhikkhācāragāme ekasmiṃ amaccakule nibbatto pabbajjāsamatthayobbane pabbajitvā tepiṭakaṃ buddhavacanaṃ uggahetvā gaṇaṃ pariharanto mahābhikkhusaṅghaparivuto upajjhāyaṃ passituṃ agamāsi.
athassa upajjhāyo saddhivihārikaṃ codessāmīti tepiṭakaṃ buddhavacanaṃ uggahetvā āgatena tena saddhiṃ mukhaṃ datvā kathāmattampi na akāsi. so paccūsasamaye vuṭṭhāya therassa santikaṃ gantvā, – "tumhe, bhante, mayi ganthakammaṃ katvā tumhākaṃ santikaṃ āgate mukhaṃ datvā kathāmattampi
195na karittha, ko mayhaṃ doso"ti pucchi. thero āha – "tvaṃ, āvuso, buddharakkhita ettakeneva ‘pabbajjākiccaṃ me matthakaṃ patta’nti saññaṃ karosī"ti. kiṃ karomi, bhanteti? gaṇaṃ vinodetvā tvaṃ papañcaṃ chinditvā cetiyapabbatavihāraṃ gantvā samaṇadhammaṃ karohīti. so upajjhāyassa ovāde ṭhatvā saha paṭisambhidāhi arahattaṃ patvā puññavā rājapūjito hutvā mahābhikkhusaṅghaparivāro cetiyapabbatavihāre vasi.
tasmiñhi kāle tissamahārājā uposathakammaṃ karonto cetiyapabbate rājaleṇe vasati. so therassa upaṭṭhākabhikkhuno saññaṃ adāsi – "yadā mayhaṃ ayyo pañhaṃ vissajjeti, dhammaṃ vā katheti, tadā me saññaṃ dadeyyāthā"ti. theropi ekasmiṃ dhammassavanadivase bhikkhusaṅghaparivāro kaṇṭakacetiyaṅgaṇaṃ āruyha cetiyaṃ vanditvā kāḷatimbarurukkhamūle aṭṭhāsi. atha naṃ eko piṇḍapātikatthero kāḷakārāmasuttante pañhaṃ pucchi. thero nanu, āvuso, ajja dhammassavanadivasoti āha. āma, bhante, dhammassavanadivasoti. tena hi pīṭhakaṃ ānetha, idheva nisinnā dhammassavanaṃ karissāmāti. athassa rukkhamūle āsanaṃ paññapetvā adaṃsu. thero pubbagāthā vatvā kāḷakārāmasuttaṃ ārabhi. sopissa upaṭṭhākadaharo rañño saññaṃ dāpesi. rājā pubbagāthāsu aniṭṭhitāsuyeva pāpuṇi. patvā ca aññātakaveseneva parisante ṭhatvā tiyāmarattiṃ ṭhitakova dhammaṃ sutvā
therassa, idamavoca bhagavāti vacanakāle sādhukāraṃ adāsi. thero ñatvā, kadā āgatosi, mahārājāti pucchi. pubbagāthā osāraṇakāleyeva, bhanteti. dukkaraṃ te mahārāja, katanti. nayidaṃ, bhante, dukkaraṃ, yadi pana me ayyassa dhammakathaṃ āraddhakālato paṭṭhāya ekapadepi aññavihitabhāvo ahosi, tambapaṇṇidīpassa patodayaṭṭhinitudanamattepi ṭhāne sāmibhāvo nāma me mā hotūti sapathamakāsi.
tasmiṃ pana sutte buddhaguṇā paridīpitā, tasmā rājā pucchi – "ettakāva, bhante, buddhaguṇā, udāhu aññepi atthī"ti. mayā kathitato, mahārāja, akathitameva bahu appamāṇanti. upamaṃ, bhante, karothāti. yathā,
196mahārāja, karīsasahassamatte sālikkhette ekasālisīsato avasesasālīyeva bahū, evaṃ mayā kathitaguṇā appā, avasesā bahūti. aparampi, bhante, upamaṃ karothāti. yathā, mahārāja, mahāgaṅgāya oghapuṇṇāya sūcipāsaṃ sammukhaṃ kareyya, sūcipāsena gataudakaṃ appaṃ, sesaṃ bahu, evameva mayā kathitaguṇā appā, avasesā bahūti. aparampi, bhante, upamaṃ karothāti. idha, mahārāja, cātakasakuṇā nāma ākāse kīḷantā vicaranti. khuddakā sā sakuṇajāti, kiṃ nu kho tassa sakuṇassa ākāse pakkhapasāraṇaṭṭhānaṃ bahu, avaseso ākāso appoti? kiṃ, bhante, vadatha, appo tassa pakkhapasāraṇokāso, avasesova bahūti. evameva, mahārāja, appakā mayā buddhaguṇā kathitā, avasesā bahū anantā appameyyāti. sukathitaṃ, bhante, anantā buddhaguṇā ananteneva ākāsena upamitā. pasannā mayaṃ ayyassa, anucchavikaṃ pana kātuṃ na sakkoma. ayaṃ me duggatapaṇṇākāro imasmiṃ tambapaṇṇidīpe imaṃ tiyojanasatikaṃ rajjaṃ ayyassa demāti. tumhehi, mahārāja, attano pasannākāro kato, mayaṃ pana amhākaṃ dinnaṃ rajjaṃ tumhākaṃyeva dema, dhammena samena rajjaṃ kārehi mahārājāti.
papañcasūdaniyā majjhimanikāyaṭṭhakathāya
mahāsaccakasuttavaṇṇanā niṭṭhitā.
The Buddha’s Prophecy of Saccaka’s Rebirth in Sri Lanka
“However, more than two hundred years after my Parinibbāna, the Dispensation (Sāsana) will become firmly established in the island of Tambapaṇṇi (Sri Lanka).”
“There, he (Saccaka) will be reborn in a noble family.”
“When the time is right, he will renounce the world and become a monk.”
“He will study and master the Three Baskets (Tipiṭaka) of Buddhist scriptures.”
Developing insight meditation (vipassanā), he will attain the Four Analytical Knowledges (paṭisambhidā) and reach Arahantship."
“He will become the great Arahant known as Kāḷa Buddharakkhita, one whose defilements are completely destroyed.”
“Seeing this future outcome, the Buddha taught him the Dhamma to plant this mental imprint (vāsanā).”
“And indeed, when the Dispensation was established in Sri Lanka, he passed away from the heavenly realm and was reborn there.”
“He was born in a noble ministerial family near Dakkhiṇagiri Vihāra in a village where monks collected alms.”
“Upon reaching an age suitable for ordination, he renounced worldly life and became a monk.”
“He studied and mastered the entire Tipiṭaka, the words of the Buddha.”
Leading a monastic community, he was surrounded by a great assembly of monks."
“His preceptor wished to test his dedication and discipline.”
“Although he had mastered the scriptures, his teacher did not even acknowledge him with a single word.”
“The next morning at dawn, he approached his teacher and asked.”
“Venerable Sir, although I have diligently studied and mastered the scriptures, when I arrived, why did you not even greet me? What fault do I have?”
The elder replied: ‘Friend Buddharakkhita, do you think that simply completing scriptural study means you have fulfilled the monastic path?’"
What should I do then, Venerable Sir?"
“Abandon distractions, cut off mental proliferation, go to Cetiyapabbata Vihāra, and practice true monastic discipline.”
Following his teacher’s advice, he practiced diligently and attained Arahantship along with the Four Analytical Knowledges."
in detail:
Initial Engagement in Debate
“Āsajja āsajjāti ghaṭṭetvā ghaṭṭetvā.”
- The phrase āsajja āsajjā means “confronting again and again.”
- The verb ghaṭṭeti means “to strike, to confront, to engage forcefully.”
“Upanītehīti upanetvā kathitehi.”
- Upanītehi means “having brought forward.”
- The phrase upanetvā kathitehi implies that the Buddha’s responses were carefully guided and systematically presented, addressing each of Saccaka’s challenges.
“Vacanappathehīti vacanehi.”
- Vacanappathehi means “by means of words or verbal expressions.”
Saccaka’s Reaction
“Abhinanditvā anumoditvā.”
-
- Abhinanditvā means “having rejoiced, having expressed delight.”
- Anumoditvā means “having approved or consented.”
(However, despite this outward approval, Saccaka did not take refuge or become a disciple.)
The Buddha’s Intention
“Bhagavatā imassa nigaṇṭhassa dve suttāni kathitāni.”
- Bhagavatā – “By the Blessed One.”
- Imassa nigaṇṭhassa – “For this follower of the Nigaṇṭha tradition (Saccaka).”
- Dve suttāni kathitāni – “Two discourses were delivered.”
Despite receiving two full-length suttas, Saccaka did not attain any realization:
- “Na abhisamayaṃ patto” – He did not reach any spiritual realization (such as attaining stream-entry or higher).
- “Na pabbajito” – He did not go forth into the monastic life.
- “Na saraṇesu patiṭṭhito” – He did not take refuge in the Three Jewels (Buddha, Dhamma, Saṅgha).
Why Did the Buddha Teach Him?
“Kasmā etassa bhagavā dhammaṃ desesīti?”
- “Why did the Buddha teach him the Dhamma?”
- The commentary answers: “Anāgate vāsanatthāya.”
- Anāgate means “for the future.”
- Vāsana refers to mental imprints or latent tendencies left in the mind by past experiences.
- Atthāya means “for the sake of, for the benefit of.”
- This means that the Buddha taught Saccaka not for his immediate benefit, but to leave a powerful impression that would bear fruit in a future life.
The Buddha foresaw:
“Imassa idāni upanissayo natthi.”
- “At present, Saccaka lacks the necessary conditions (supporting karmic factors) for enlightenment.”
The Prophecy of Rebirth in Sri Lanka
“Mayhaṃ pana parinibbānato samadhikānaṃ dvinnaṃ vassasatānaṃ accayena Tambapaṇṇidīpe sāsanaṃ patiṭṭhahissati.”
- The Buddha saw that more than 200 years after his Parinibbāna, his Dispensation (Sāsana) would be firmly established in Sri Lanka (Tambapaṇṇi-dīpa).
“Tatrāyaṃ kulaghare nibbattitvā.”
- “There, this very same person (Saccaka) will be reborn in a noble family.”
- Kulaghare nibbattitvā means “being born in a high-status family.”
“Sampatte kāle pabbajitvā.”
- “When the time is right, he will renounce the world and become a monk.”
“Tīṇi piṭakāni uggahetvā.”
- “He will study and master the Three Baskets (Tipiṭaka) of Buddhist scriptures.”
“Vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā.”
- “He will develop insight meditation (vipassanā), attain the Four Analytical Knowledges (paṭisambhidā), and reach Arahantship.”
“Kāḷa Buddharakkhito nāma mahākhīṇāsavo bhavissatī.”
- “He will become the great Arahant Kāḷa Buddharakkhita.”
- Mahākhīṇāsavo means “a great one whose defilements are completely destroyed.”
His Life as an Arahant
In Sri Lanka, after the Dispensation was established:
- “Devalokato cavitvā” – He descended from the deva realm (
- “Dakkhiṇagirivihārassa bhikkhācāragāme ekasmiṃ amaccakule nibbatto.”
- He was reborn in a noble family near Dakkhiṇagiri Vihāra, a significant monastic site.
- “Pabbajjāsamatthayobbane pabbajitvā”
- When he came of age, he renounced worldly life and became a monk.
- “Gaṇaṃ pariharanto mahābhikkhusaṅghaparivuto.”
- He led a monastic community and was surrounded by many monks, gaining widespread respect.
At one point, he went to see his teacher (upajjhāya), who tested him by not acknowledging him. Realizing that mere scriptural knowledge was insufficient, he withdrew to meditate at Cetiyapabbata Vihāra. There, he attained Arahantship.