Commentary on the stanza on coral (koviḷāra)

100. What is the origin of the stanza, beginning with oropavitvā? It is said that in Benares there was a king named Brahmadatta of four months (cātumāsika), who went to his royal garden in the first month of the hot season. There he saw a coral (koviḷāra) tree, with a foliage of a solid mass of green (nīla), leaves on a delightful piece of ground, said: “Prepare my bed at the foot of the coral (koviḷāra) tree”, he amused himself in the garden, and in the evening he lay himself down there. Again, in the middle month of the hot season, he went to his royal garden. By that time the coral (koviḷāra) tree had become bloom with its flowers. On that occasion also, he did likewise even, Again also, in the last month of the hot season, he went. On that occasion the leafy coral (koviḷāra) tree had become similar to a dried-up tree. On that occasion also, the king, without ever having seen that tree, instructed his bed to be prepared at that self-same place because of his previous familiarity with it. In spite of their knowledge, the ministers prepared the royal bed there in accordance with the royal order. The king bemused himself in the garden, and in the evening, as he lay down himself on that royal bed, saw that tree and thought thus: “Look here! Formerly this tree was leafy and extremely good-looking as if it is made of green gem. Moreover, in between its branches where were covered with flowers, resembling sprouts of deposited coral gems, the scenery was full of glory; besides, the piece of ground under that tree which abound with sand resembling a net of pearls and was covered over with strewn flowers released from their bonds, were as if spread over with red velvet;now, that tree, namely, had become like a dried-up tree and stood with that quantity of branches only verily, the coral tree (koviḷāra) had been afflicted with old age” and obtained the impression of impermanence saying: “Even the inanimate (anupādiṇṇa) is afflicted by old age; how much more, however, will the animate (upādiṇṇa) be?” Even in accordance with that, the king, seeing clearly all the animate and inanimate objects (saṅkhāra), from the angle of pain (dukkha) as well as from the point of view of non-ego (anatta), and aspiring: “Indeed, alas! I also might become devoid of householder's characteristic like unto the coral (koviḷāra) tree now entirely shorn of leaves”, developed spiritual insight (vipassanā) in due course, while still lying down in that royal bed on his right side, and visualised the silent buddhahood. Thereafter, when he was told at the time to go, by his ministers: “Your majesty! It is time to go”, he said: “I am not your king,” and so on, and in the self-same manner as before, he recited this stanza.

100.1. oropayitvā (having caused to descend) is having led away. Gihibyanjanāni (householder's characteristics) is head-hair, beard, white garments, trinkets, flower-garlands, perfumes, unguents, sons, wife, male and female slaves and so on. These characterise the state of a householder, therefore, they are said to be household characteristics. Sañchinnapatto (thoroughly shorn of leaves) is with leaves abandoned; chetvāna, (having cut) is having cut off with knowledge of the right path, (maggañāṇa); vīro (the brave) is being endowed with exertion of the right path (maggavīriya);gīhibandhanāni (the bindings of householder) is the bondage of sensual pleasures (kāma) is bondage of household lay-people. This, so far is the worldly meaning. This, however, is what is meant (adhippāyo):- “Indeed, alas! I also, having removed the householder's characteristics, might become like unto a coral (koviḷāra) tree, thoroughly shorn of its leaves”; thinking thus, I began to develop spiritual insight and made this achievement. The rest should be understood in the self-same manner as before.

The Commentary on the stanza, beginning with koviḷāra, has ended.

The first chapter has come to an end.