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a born alms-round walker. Will you be able to be worthy of this robe?'" The Elder himself possessed the strength of five elephants. Without considering that, with the enthusiasm, "I will fulfill this practice," desiring to be worthy of the Sugata's robe, he said, "Venerable sir, I will wear it." "Practice!" "I am practicing." Thus, having exchanged robes, the Blessed One wore the robe worn by the Elder, and the Elder wore the Master's robe. At that time, the great earth, down to its water-boundary, She trembled, quivering. Sāṇa rags are rags made of hempen bark, discarded after being wrapped around a corpse, from which maggots as big as gourds have burst forth and been removed. They are called paṃsukūla because they are found on top of dust, in places like crossroads, charnel grounds, and rubbish heaps, thus appearing as if they have risen from the dust. Or, the meaning of the word paṃsukūla should be understood as that which goes to a despicable state, like dust. Nibbasanāni means those whose wearing is finished, meaning old and worn out from use. Here, it is said in the Majjhima Gaṇṭhipada, "Although it is only one robe, the plural is used because it has many parts." In "cīvare sādhāraṇaparibhogena," since it is understood as "by one's own common use," and since the use of the word "ca" for an understood meaning is optional, "attanā" (by oneself) is not stated. For it is said, "Will you, Kassapa, wear for me sāṇa rags?" Thus, common use by oneself is understood, not by another. For the determination of meaning will not always be solely from the word; the meaning must mostly be determined by context and other factors. Here, Acariya Dhammapāla Thera said this: "In 'cīvare sādhāraṇaparibhogena,' it should be construed as 'cīvare attanā sādhāraṇaparibhogena' by bringing in the word 'attanā' here, meaning 'by placing it equally with oneself.'" "For to whomsoever there is a connection, that belongs to him, even if far away; For proximity is not a cause for those who are essentially dissimilar." Alternatively, it should be construed as "favored by the Blessed One with common use of the robe," as a single instrumental case can indicate either a co-agent or an agent. Wherever "Acariya Dhammapāla Thera" is mentioned, it should be understood as "the commentator on the Suttanta-ṭīkā." Sādhāraṇa means common, and paribhoga means use, because its wearing is common. The connection is "favored by common use and by equal placement." Now (Saṃ. Ni. 2.152) – "I, Monks, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, with thinking and examining, born of seclusion, rapture and pleasure, the first jhana I enter and dwell. Kassapa too, monks, whenever he wishes, quite secluded from sensual pleasures, secluded from unwholesome states, with thinking and examining, born of seclusion, rapture and pleasure, the first jhana he enters and dwells. I, monks, whenever I wish, with the fading away of thinking and examining, with internal assurance, with unification of mind, without thinking and examining, born of concentration, rapture and pleasure, the second jhana I enter and dwell. Kassapa too, monks, whenever he wishes, with the fading away of thinking and examining, with internal assurance, with unification of mind, without thinking and examining, born of concentration, rapture and pleasure, the second jhana he enters and dwells. I, monks, whenever I wish, with the fading away of rapture, I dwell in equanimity, mindful and clearly comprehending, experiencing pleasure with the body, that of which the Noble Ones declare: 'He is equanimous, mindful, dwelling in pleasure,' the third jhana I enter and dwell. Kassapa too, monks, whenever he wishes, with the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, experiencing pleasure with the body, that of which the Noble Ones declare: 'He is equanimous, mindful, dwelling in pleasure,' the third jhana he enters and dwells. I, monks, whenever I wish, with the abandoning of pleasure, and the abandoning of pain, and with the prior passing away of joy and sorrow, without pleasure and pain, with purity of mindfulness due to equanimity, the fourth jhana I enter and dwell. Kassapa too, monks, whenever he wishes, with the abandoning of pleasure, and the abandoning of pain, and with the prior passing away of joy and sorrow, without pleasure and pain, with purity of mindfulness due to equanimity, the fourth jhana he enters and dwells. I, monks, whenever I wish, with the complete surmounting of perceptions of form, with the passing away of perceptions of sensory impact, with non-attention to perceptions of diversity, (perceiving) 'space is infinite,' the base of infinite space I enter and dwell. Kassapa too, monks, whenever he wishes, with the complete surmounting of perceptions of form, with the passing away of perceptions of sensory impact, with non-attention to perceptions of diversity, (perceiving) 'space is infinite,' the base of infinite space he enters and dwells. I, monks, whenever I wish, I completely transcend the sphere of infinite space, (perceiving) 'infinite consciousness,' and dwell having attained the sphere of infinite consciousness. And Kassapa, monks, whenever he wishes, completely transcends the sphere of infinite space, (perceiving) 'infinite consciousness,' and dwells having attained the sphere of infinite consciousness. I, monks, whenever I wish, completely transcend the sphere of infinite consciousness, (perceiving) 'there is nothing,' and dwell having attained the sphere of nothingness. And Kassapa, monks, whenever he wishes, completely transcends the sphere of infinite consciousness, (perceiving) 'there is nothing,' and dwells having attained the sphere of nothingness. I, monks, whenever I wish, completely transcend the sphere of nothingness, and dwell having attained the sphere of neither perception nor non-perception. And Kassapa, monks, whenever he wishes, completely transcends the sphere of nothingness, and dwells having attained the sphere of neither perception nor non-perception. I, monks, whenever I wish, completely transcend the sphere of neither perception nor non-perception, and dwell having attained the cessation of perception and feeling. And Kassapa, monks, whenever he wishes, completely transcends the sphere of neither perception nor non-perception, and dwells having attained the cessation of perception and feeling. I, monks, whenever I wish, experience various kinds of psychic power: being one, I become many; being many, I become one; I appear and vanish; I go unhindered through walls, through ramparts, through mountains, as if through space; I dive in and out of the earth as if in water; I walk on water without sinking as if on land; I travel through the air, sitting cross-legged, as if a winged bird; I touch and stroke with my hand these moon and sun, so mighty, so powerful; I exercise mastery with my body even as far as the Brahma world. And Kassapa, monks, whenever he wishes, experiences various kinds of psychic power: being one, he becomes many; being many, he becomes one; he appears and vanishes; he goes unhindered through walls, through ramparts, through mountains, as if through space; he dives in and out of the earth as if in water; he walks on water without sinking as if on land; he travels through the air, sitting cross-legged, as if a winged bird; he touches and strokes with his hand these moon and sun, so mighty, so powerful; he exercises mastery with his body even as far as the Brahma world. I, monks, whenever I wish, with the divine ear element, purified and surpassing that of humans, hear both kinds of sounds, divine and human, those far and those near. And Kassapa, monks, as much as he wishes, with the divine ear element, ... hears sounds, both far and near. "I, monks, as much as I wish, pervading the minds of other beings, other persons, with my mind, I understand: I understand a mind with lust as 'a mind with lust', I understand a mind without lust as 'a mind without lust', ... I understand an unliberated mind as 'an unliberated mind'. And Kassapa, monks, as much as he wishes, pervading the minds of other beings, other persons, with his mind, he understands: he understands a mind with lust as 'a mind with lust', ... he understands an unliberated mind as 'an unliberated mind'. "I, monks, as much as I wish, recollect my manifold past lives. That is to say: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion. 'There I was, such a name, of such a clan, of such a color, eating such food, experiencing such pleasure and pain, with such a lifespan. Having passed away from there, I arose yonder. There too I was, such a name, of such a clan, of such a color, eating such food, experiencing such pleasure and pain, with such a lifespan. Having passed away from there, I arose here.' Thus, with all its modes and details, I recollect my manifold past lives. And Kassapa, monks, as much as he wishes, recollects his manifold past lives. That is to say: This even one birth… and so forth… thus with its aspects, with its details, manifold past existences he recollects. "Monks, I, as far as I wish, with the divine eye, purified and surpassing human, see beings passing away and reappearing, inferior and superior, beautiful and ugly, in good destinations and bad destinations; I understand beings according to their kamma: 'Indeed, these beings, sirs, endowed with misconduct of body, endowed with misconduct of speech, endowed with misconduct of mind, revilers of noble ones, holding wrong view, undertaking kamma based on wrong view, they, at the breaking up of the body, after death,