Commentary on the stanza on sandāla

118. What is the origin of the stanza, beginning with Sandālayitvāna? It is said that in Benares, there was a king Anivatta Brahmadatta by name. He was beset by battle, got defeated, began to do some other work, did not have it finished and did not recede. Therefore, people knew him well in this wise. He went to his royal garden one day. On that occasion there arose a burning fire. That fire went on burning dry as well as green grass, etc., without receding. Having seen it, the king roused up memory-image of it (paṭibhāganimitta) “Just as this burning fire, exactly in the same way, eleven kinds of fire would go, without receding, burning away all living beings, bringing about severe suffering; to be sure namely, i also would go, without receding, burning all my depravity (kilesa), by means of the fire of knowledge of the noble (eight-fold) path, similar to this fire for the purpose of the recession of this suffering (dukkha)”. Thereafter, the king went out for a moment and saw fishermen catching fish in the river. One big fish which had entered inside their net tore open the net and fled. The fishermen raised a cry thus: “The fish had gone breaking then net”. The king heard that voice also and roused up memory-image (paṭibhāga nimittam), thus “To be sure, namely, I also would tear open the net of craving and heresy by means of the knowledge of the noble path and go without any attachment”.  Consequently, the king abdicated his sovereignty, began to develop spiritual insight, visualised the silent buddhahood, and recited this stanza of joyous utterance also.

118.1. Jāla in the second foot of that stanza is said to be a net made of twine. Ambu is water; because it wanders about there, it is water-wanderer; this is the term for fish. Salilambucārī is fish in the flowing water. or in that flowing water of the river, jālambhetvā (having torn open the net), the fish that had gone; thus, was the statement. In the third foot, ḍāḍḍham is said to be the burnt place. Just as the fire does not recede again to the burnt place and does not come any further there, similarly, with the fire of the knowledge of the noble path; not receding to the place of burnt strands of sensual pleasures, it does not go there any further;thus, the statement is made. The rest is in the manner aforesaid.

The Commentary on the stanza, starting with sandāla, has ended.