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"Great loss" means, because he was deprived of the path and fruit to be attained within seven days, there was great loss for him; he was one of great loss because he was reborn in an inauspicious moment. "Passed away yesterday" means he passed away yesterday, and he saw that he was reborn in the sphere of neither perception nor non-perception. "Of great help" means of great benefit. "They attended to his striving" means they attended to his state of being sent for striving, by giving water for his mouth and so on. 11. "Between Gaya and Bodhi" means Upaka saw the Blessed One between the Bodhi-mandala and Gaya. "Embarked on a long journey" means embarked on a long journey. "All-conquering" means standing having conquered all phenomena of the three planes. "All-knowing" means I knew, I understood all phenomena of the four planes. "Unstained by all phenomena" means unstained by the defilement-stain in all phenomena of the three planes. "All-abandoning" means standing having abandoned all phenomena of the three planes. "Liberated through the destruction of craving" means liberated from the object, Nibbāna, which is the destruction of craving. "Having known by myself" means all phenomena of the four planes by myself. having known. Whom should I point out? Whom else should I point out as "this is my teacher"? I have no teacher, meaning, in the supramundane doctrines, I have no teacher. I have no counterpart, meaning, I have no one who is my equal. Cooled, meaning, cooled by the extinguishing of all fires of defilements. Extinguished, meaning, extinguished because the defilements themselves are extinguished. The city of the Kasis, meaning, a city in the Kasi country. I shall beat the drum of immortality, meaning, I go to beat the drum of immortality for the attainment of the Wheel of Dhamma. You are worthy to be the endless conqueror, meaning, it is fitting for you to be the endless conqueror. So it might be, friend, meaning, O friend, it might indeed be so. Shaking his head, meaning, moving his head. 12. They made an agreement. One who is given to abundance, meaning, one who is devoted to an abundance of robes and so on. Deviated from exertion, meaning, deviated, fallen, or declined from exertion. Turned towards abundance, meaning, turned towards an abundance of robes and so on. Lend ear, monks, meaning, bring your ear, monks; the meaning is, turn your ear-faculty towards listening to the Dhamma. The deathless has been attained, meaning, he shows that the deathless, Nibbana, has been attained by me. By the posture, meaning, by the difficult posture. By the practice, meaning, by the difficult practice. Do you not understand me? meaning, do you not understand me, do you not discern me? Such a statement is this, meaning, this is such a statement. The Blessed One was able to convince the group of five monks, meaning, he was able to make them know, "I am the Buddha." 13. The eye-making, meaning, he refers to the eye of wisdom. From here on, everything is clear in terms of word meaning. However, it should be understood according to the method stated in the Majjhima Commentary, the Papañcasūdanī, in terms of intention, connection, and elaboration. From this point onwards, protecting the minds of the general public who fear excessive detail, we shall not elaborate on the Suttanta discourse but shall only elaborate on the Vinaya discourse. 18. That was the ordination of that venerable one, meaning, on the full moon day of Āsāḷha, for him who was established in the fruit of stream-entry together with eighteen crores of deities, "Come, "monk!" by the word of the Blessed One that "Come, monk" ordination was accomplished for that venerable one. 19.Now then, for Venerable Vappa, first, on the first day, the Eye of Dhamma arose. For Elder Bhaddiya, on the second day. For Elder Mahānāma, on the third day. For Elder Assaji, on the fourth day. And for the purification of the defilements arisen in the meditation subjects of these monks, the Blessed One was indeed within the monastery. Whenever a defilement arose in a meditation subject, going through the sky, he removed the defilement. But on the fifth day of the fortnight, having gathered all of them together, he instructed them with the Anattā Sutta. Therefore it is said, "Now then, the Blessed One (addressed) the group of five," and so on. 24.Now then, at that time, "there were six Arahants in the world" on the fifth day of the fortnight means there were six human Arahants in the world. The story of the group of five is finished. The Story of Going Forth 31."Of those who came before, in due succession" means "in the lineage, of the ancient ones and their successors." Now then, at that time, "there were sixty-one Arahants in the world" the previous six and these fifty-five means there were sixty-one human Arahants within that very rainy season. This was the past karma of the noble youths headed by Yasa: It is said that in the past, fifty-five people, friends, forming a group, performing meritorious deeds, and caring for helpless bodies, wandered about. One day, seeing a pregnant woman who had died, they carried her to the charnel ground, saying, "We will cremate her." Leaving five people there at the charnel ground, saying, "You cremate her," the rest entered the village. The young Yasa, piercing and turning that body as he cremated it, gained the perception of impurity. He showed it to the other four people, saying, "Look, friends, at this impure, repulsive thing!" They too gained the perception of impurity there. Those five people went to the village and told their remaining friends. But the young Yasa went home and told his parents and his wife. They all (gained the perception of) impurity... they developed. This was their former practice. Therefore, for the venerable Yasa, the perception of a cemetery arose among the dancing women, and by that very condition of support, the attainment of distinction arose for all. Then the Blessed One addressed the bhikkhus. The Blessed One, residing in Bārāṇasī until the full moon of the last Kattika month, one day addressed those sixty bhikkhus, who were arahants. 32. Divine are the snares of greed in divine objects. Human are the snares of greed in human objects. Do not go two by one, that is, do not go two by one path. By not hearing, that is, by not listening. They decline, that is, not attaining what is not yet attained, they decline from the attainment of distinction. 33. Antaka means wretched, inferior beings. Antalikkhacaro refers to the snare of passion. For he spoke, thinking it to be "antalikkhacaro" (moving in the air). 34. From various directions, from various countries, that is, from various directions and from various countries. "I allow, bhikkhus, that you yourselves may now ordain in those various directions, in those various countries." In the beginning of this, when ordaining a young man who desires ordination, one should avoid those individuals who are prohibited, starting from "Bhikkhus, one should not ordain one afflicted with five diseases," up to "One should not ordain one who is blind, mute, or deaf." One should ordain a person free from the faults of ordination. And he must also be permitted by his parents. The characteristic of this permission will be explained in the Sutta "Bhikkhus, a son not permitted by his parents should not be ordained. Whoever ordains him incurs an offense of wrong-doing." Even when ordaining such a person, who is free from the faults of ordination and permitted by his parents, if his hair is not yet cut, and there are other bhikkhus in the same sīmā, permission for cutting the hair (for the tonsure ceremony) should be sought. The manner of seeking this permission will be explained in "I allow, bhikkhus, to inform the Saṅgha for the tonsure ceremony." If there is an opportunity, he should ordain himself. If he is busy with instruction, questioning, etc., and does not find an opportunity, one The young monk is to be told, “Ordain this one.” Even if not told, if a young monk ordains someone for his preceptor, it is valid. If there is no young monk, a novice is to be told, “Take this one to the boundary, ordain him, clothe him in robes, and come back.” But the refuges are to be given by oneself. Thus, he is ordained by a monk. For no one other than a monk may ordain a man, and no one other than a nun may ordain a woman. But a novice, male or female, may give the robes by command. The shaving of hair, done by anyone, is well done. However, if he is a capable person, with good reasons, well-known, famous, a son of good family, he should be ordained by oneself, even by making an opportunity. And he should not be sent away with words like, “Take a handful of clay, bathe, wet your hair, and come back.” For those who wish to ordain first have strong enthusiasm, but afterwards, seeing the robes and the razor for shaving hair, they become frightened, and run away right there. Therefore, one should lead him to the bathing place oneself, and if he is not too young, he should be told, “Bathe.” His hair, however, should be washed by oneself, taking clay. A young boy, however, should be made to descend into the water himself, and bathed by rubbing him with cow dung and clay. And if he has scabies or boils, just as a mother does not despise her son, so too, without despising him, one should thoroughly rub and bathe his hands, feet, and head. Why? For by such help, sons of good family become strongly affectionate, deeply respectful, and unwavering in their teachers and preceptors, and in the Dispensation; they overcome any discontent that arises and attain the state of an elder; they become grateful and appreciative. However, at the time of bathing, or at the time of shaving hair and beard, one should not say, “You are well-known and famous; now, relying on you, we will not suffer for requisites,” nor should any other unbeneficial talk be spoken. But one should say to him,