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meaning, I did not rejoice in offerings or oblations. For the third verse: "Atha kocarahi" means "then where indeed?". The rest is clear. For the fourth verse: "Padam" means the state of Nibbāna. Peaceful by nature, hence peaceful. Without attachments due to the absence of attachments. Without impediments due to the absence of defilements like lust. Not clinging to the three existences, not attached even to the sensual existence which sacrifices speak of. Unchanging due to the absence of birth, old age, and death. To be attained only by the path developed by oneself, not to be led to by anyone else, hence unled by others. Since I saw such a state, therefore I did not delight in offerings or oblations. What does this show? I, who did not delight in offerings or oblations that lead to the prosperity of the divine and human worlds, how can I say, "Indeed, my mind delights in the divine and human worlds here"? . 56. Thus, having declared his state of dispassion for the entire world, then the venerable Uruvelakassapa declared his discipleship to the Blessed One, saying, "I am a disciple." And he did so after showing various miracles in the air. "Dhammacakkhu" means the knowledge of the stream-entry path. 57. "Assāsakā" means aspiration; it means a wish. "Esāhaṃ bhante" (Here I am, venerable sir): although his taking refuge was accomplished by the penetration of the path, he had indeed gone to a decisive refuge there; now he dedicates himself by speech. Having attained this definite refuge by way of the path, he speaks thus, making it manifest to others by speech and going by way of prostration. 58. "Siṅgīnikkhasavaṇṇo" means having a color like a siṅgī gold coin. "Dasavāso" means one who has dwelt in the ten noble abodes. "Dasadhammavidū" means one who knows the ten courses of action. "Dasabhi cupeto" means endowed with the ten qualities of one beyond training. "Sabbadhidanto" means tamed in all things; for there is nothing untamed in the Blessed One, such as his eye, etc. 59. "Bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi" means, having observed that the Blessed One had eaten and had withdrawn his hand from the bowl, he sat down in one place. "Atthikānaṃ" means for those who are desirous of paying homage to the Buddha and hearing the Dhamma. "Abhikkamanīyaṃ" means approachable. "Appākiṇṇaṃ" means not crowded. "Appasaddaṃ" means quiet in terms of vocal sound. "Appanigghosaṃ" means quiet in terms of city noise. "Vijanavātaṃ" means free from the body odor of people passing by. "Vijanavāda" is also a reading; it means free from inner human speech. "Vijanapāta" is also a reading; it means free from the movement of people. "Manussarāhaseyyakaṃ" means a place suitable for people's secret actions. "Paṭisallānasāruppaṃ" means suitable for seclusion. The Story of Sāriputta and Moggallāna's Ordination 60. "Sāriputtamoggallānā" means Sāriputta and Moggallāna. They had made an agreement: "Whoever first attains the Deathless, , so let him declare it!’’ Indeed, they both, in their lay life, were named Upatissa and Kolita, as is known. Accompanied by two hundred and fifty disciples, they went to the Giragga festival. There, seeing the great crowd, this thought arose in them: ‘‘This great multitude of beings will fall into the mouth of death before a hundred years have passed.’’ Then, both, when the assembly had risen, asked each other. With the same intention, and with the perception of death present, they agreed: ‘‘Friends, if there is death, there must also be the deathless. Come, let us seek the deathless!’’ For the sake of seeking the deathless, they went to Sañcaya, the wandering ascetic, and with their retinue, they went forth. In a few days, having reached the limit of his knowledge, and not finding the deathless, they asked: ‘‘Is there, teacher, any other essence here?’’ ‘‘There is not, friends, this is all there is,’’ they heard. ‘‘This is empty, friends, without essence. Now, whoever among us first attains the deathless, let him declare it to the other!’’ Thus they made an agreement. Therefore it is said: ‘‘An agreement was made by them,’’ and so on. In phrases like ‘‘with a pleasing going forth,’’ the instrumental case should be understood as indicating a characteristic. ‘‘The path known by seekers’’ — this is the reason for following. This is what is meant: ‘‘Why should I follow this bhikkhu from behind? Because this following from behind is a path known by seekers, a path that is known and approached.’’ Alternatively, ‘‘by us seekers, who thought, ‘if there is death, there must also be the deathless,’ Nibbāna is merely that which is known to exist.’’ Thus, ‘‘seeking and searching for that,’’ this is how the meaning should be seen here. ‘‘Having taken his alms-food, he returned’’ — he approached a certain root of a tree, as described in the Sudinnakaṇḍa, and sat down. Sāriputta also, thinking, ‘‘It is not yet time to ask questions,’’ waited for the right moment. Standing to one side, to fulfill his duty and practice, he waited for the elder who had finished his meal. Having given water from the water pot, having made a friendly greeting with the elder, whose hands and feet were washed, he asked a question. By him it was said: "Then the wanderer Sāriputta," and so on. "I am not able to do that" means "I am not able to do that for you." Here, the elder, having attained analytical knowledge, is not unable to do so much. Rather, thinking, "I will arouse his reverence for the Dhamma," he spoke thus, taking on the aspect of being beyond the Buddha's domain in every way. "Whatever phenomena arise from a cause" means the five aggregates that arise from a cause; thereby he shows him the truth of suffering. "Their cause the Tathāgata has declared" means their cause is the truth of origin; and that the Tathāgata has declared, that is, shown. "And their cessation" means the non-arising cessation of both those truths; and that the Tathāgata has declared, is the meaning. Thereby he shows him the truth of cessation. The truth of the path, though not shown in its own form here, is shown by implication, for when cessation is spoken of, the path leading to it is as good as spoken of. Or, "And their cessation" means "their cessation and the means to cessation," thus both truths are shown. Now, expounding that very meaning, he says: "Such is the teaching of the Great Ascetic." "This Dhamma, if it is only so much" means even if there is nothing beyond this, even if only this much, the fruit of stream-entry itself, is to be attained, still, "this is the Dhamma," is the meaning. "You have penetrated the sorrowless state" means that sorrowless state which we wander seeking, that state you have penetrated; "it has been attained by you," is the meaning. "Unseen, passed by for many tens of thousands of eons" means this state, by us, has indeed been unseen, passed by for many tens of thousands of eons; thus, by the unseen nature of that state, he manifests his own great ignorance for a long time. 62. "In the profound sphere of knowledge" means in that which is profound and is the sphere of profound knowledge. "In the unsurpassed destruction of attachments" means in Nibbāna. "Liberated" means liberated by the liberation that has that as its object. "He declared" means "This pair of disciples will be my foremost" "Bhaddayuga" he said, and declared their knowledge of the disciples' perfections. And that was the ordination of those venerable ones; that was their ordination by the "Come, monk" method. And when they were thus ordained, the Elder Mahāmoggallāna was established in arahantship in seven days, the Elder Sāriputta in half a month. In the past, it is said, a Buddha named Anomadassī arose in the world. A hermit named Sarada, in his hermitage, made a pavilion with various flowers, and seated the Blessed One on a flower-seat. He also made a pavilion for the community of monks in the same way, and arranged flower-seats, and aspired to be the chief disciple. Having aspired, he sent word to a rich man named Sirīvaḍḍha: "I have aspired to the position of chief disciple; you too come and aspire to a position." The rich man made a blue lotus pavilion, and having fed the community of monks headed by the Buddha there, he aspired to be the second disciple. Of these, the hermit Sarada became the Elder Sāriputta, and Sirīvaḍḍha became the Elder Mahāmoggallāna. This was their past karma. 63. "For childlessness," and so on: for those whose sons go forth, for their childlessness. For those whose husbands go forth, for their widowhood, for being a widow. By both, for the cutting off of the family. "Sañcayānī": the pupils of Sañcaya. "Magadhānaṃ Giribbajaṃ": the city of Giribbaja in the country of Magadha. "Mahāvīrā": those of great energy. "Nayamānānaṃ": among those who lead. The genitive case is in the sense of location, or in the sense of use. "What envy do they who know have?": what envy do those who know, "they lead by the Dhamma," have? The story of Sāriputta and Moggallāna's going forth is finished. The Story of the Preceptor's Duties 64-5. "Anupajjhāyakā": without a preceptor, a teacher, to observe what is right and wrong. "Anākappasampannā": not endowed with proper conduct; meaning, without conduct suitable for a recluse. "Uparibhojane": above the meal. "Uttiṭṭhapattaṃ": a bowl for alms-round. For people consider it to be leftovers; therefore it is called "uttiṭṭhapattaṃ." That. Or, having risen, they offer the bowl. This is how the meaning here should be understood. "Monks, I allow a preceptor." The meaning is, "I allow taking a preceptor." "He will establish a son's mind." "This is my son." Thus, he will establish his mind with household-based affection. This method applies to the second term as well. "With respect, with reverence." Having established the state of being venerable and the state of being senior. "Of similar conduct." Of similar livelihood. "It is good," and so on, these five terms.