Commentary on the stanza on bahussuta (much learned)

114. what is the origin of the stanza, starting with bahussuta? It is said that, formerly, during the dispensation of Buddha kassapa, eight silent bodhisattas became recluses, fulfilled the duty of going and coming back and were reborn in the celestial world; thus, being the beginning, all the rest is but similar to what has been said in connection with the stanza, beginning with anavajjabhojī. This, however, is the difference:- Having requested the silent buddhas to take their seats, the king asked: “Who are you all?” They replied: “O great king! We are known as much learned (bahussuta)”. The king became delighted, saying to himself: “I am Suta Brahmadatta (learned Brahmadatta) by name; I do not get contented with learning; now, I shall listen to the preaching of dhamma with variety of methods in their presence,” gave them food-offering with libation ceremony, entertained them, sat himself down is the presence of the eldest of those monks at the end of their eating meals and made his request thus: “Venerable Sir! Please preach the religious discourse”. The eldest silent buddha rose up after reciting thus: “O great king! may you be happy; may you be free from lust”. The king invited the silent buddhas to the next-day meal saying to himself: “This thera is not much learned; the second thera may be much learned; tomorrow, I shall listen to his variegated preaching of dhamma”. In this way, the king invited them all one after another until the turn of preaching of the last silent buddha arrived. They all, also, rose up after reciting differently one foot of a stanza each and the remaining, resembling that of the first silent buddha, in this way, namely: “May you be free from anger may you be devoid of delusion; may you have no going; may you have no more existence; may you have eliminated the rounds of rebirths; may you have no more substratum of rebirth;may you have your craving desire (taṇhā) obliterated”.

114.1. thereupon, the king began to ascertain the cause of their statement thus: “These theras say: ‘We are very learned’ not so is their discourse variegated; what is that said by these theras?” Then, examining their statement: “Let there be extinction of your lust (rāga)”, the king came to know thus: “When the lust is destroyed, hatred also, delusion also, and other forms of depravity also get destroyed” and became delighted, saying to himself: “These monks are much learned in spite of absence of explanation. just as also, indeed, when the great earth or sky is being pointed out by a man with his finger, it is not just but a finger measure of space that is pointed out; on the other hand, indeed, however, the whole earth and the entire sky has but been pointed out;similarly, when one single matter is being pointed out by these theras respectively, it so happens that unlimited matter has been pointed out”. Thereafter, the king, saying to himself: To be sure, namely, I also shall become similarly much learned, aspired to become much learned like those theras, abdicated his sovereignty, became a recluse, developed spiritual insight, visualised the silent buddhahood and recited this stanza of joyous utterance.

114.2. This is the short significance of that stanza;- bahussutam, much learning; there are two kinds of much learning: much learning in dogmatic literature, sufficiency in mastering the meaning in the three piṭakas, and much learning in penetrating realisation, by attaining the right paths, their fruition and higher knowledge. Dhammadharo, the bearer of dhamma is versed in the doctrine as handed down in the Canon. Uḷāra great (or noble) is being endowed with but noble bodily, verbal and mental actions. Paṭibhāṇavā possessor of ready wit, comprises befitting as well as immoderate promptitude in dogmatic literature, if his knowledge of the piṭakas shines. He is a possessor of promptitude in interrogation, if the interrogation of questioning the meaning as well as knowledge, characteristics, propriety and impropriety, shines. He is a possessor of promptitude in achievement if he has penetratingly realised the sight paths and so on. Bahussutam dhammadharam bhajetha mittam uḷāram paṭibhāṇañantam connotes: one should attend on such a great (or noble) friend as him, who is much learned, hearer of dhamma and possessor of promptitude. Thereafter, aññāya atthñni, having known much welfare, in many an aspect, either from the point of view of such varieties as: one's own welfare, others' welfare and the welfare of both or from the point of view of exalted welfare pertaining to the present existence as well as to the future existence due to the power of that. Consequently, Vineyya kaṅkham, having dispelled doubts in such possibilities of doubt as: “Did I, indeed, exist in the past period”, and so on, one becomes a person who had done what ought to be done after the destruction of doubt, eko care khaggavisāṇa kappo, one should wander alone like the horn of a rhinoceros.

The commentary on the stanza, starting with bahussuta, has ended.