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in terms of the formations active then. The same applies to "the increasing, evolving kappa." But where the destruction of time is spoken of, as in "time wastes away, time devours beings, all of them by itself," that is not intended here, due to the undesirable implication. Saṃvaṭṭanaṃ is destruction, saṃvaṭṭo. Saṃvaṭṭaṭṭhāyī means remaining thus after destruction. Tammūlakattāti means having that as its origin. Vivaṭṭanaṃ is coming into being, or growth, vivaṭṭo. Tejena saṃvaṭṭo is destruction by fire. Saṃvaṭṭasīmāti is the limit of destruction. Saṃvaṭṭatīti means it is destroyed. Sadāti means always, in all three periods of destruction. "One Buddha-field" - to define what is meant here, it is said, "The Buddha-field is of three kinds." "The birth-field is ten thousand world-systems in extent" - this is said because the power of the Tathāgata's knowledge of rebirth and other knowledges, stimulated by the fruit of merit, spreads naturally throughout whatever place is the field of the Buddha-seed's arising. "Its power operates" - this is said because an individual with psychic power, master of mental faculties, even if he stands in any world-system within the sphere of his command, performs a protective chant for himself, and then goes to another world-system, he is still one who has performed the chant. Or, it is said, "its power operates" because when a protective chant is performed for the benefit of all beings while standing in one world-system, the power of the chant reaches all beings in the sphere of command, and the devas there must receive the chants. "Whatever he might wish for" - this is said by the Blessed One, who, acknowledging the simultaneous proclamation by voice and the manifestation of his form in whatever range of perception, said, "whatever he might wish for." "Where" means in that immeasurable and infinite range of perception. Whatever he wishes, that... "Remembers" means that the Buddha's knowledge, whose operation is bound only by desire, recollects whatever it wishes to recollect. By "one sphere of influence perishes," the horizontal limit of the contracting world is stated. "Establishing itself" means expanding, arising. Its perishing and establishing are stated in the Visuddhimagga; therefore, since it was mentioned by us below, incidentally, in the section explaining the meaning of "knower of the world," it is not stated here. Thus, having incidentally explained contraction and so forth, now, to show the manner of recollecting them as understood, he says, "and those contractions and expansions that were stated," and so on. There, "among these" is the locative of selection, because many contraction aeons and so forth are being selected from the collection of contraction and expansion aeons. In "in that contraction aeon," the word 'vā' (or) should be understood as omitted here. And by that sense of indefiniteness, the inclusion of other countless ones as well is established. Or else, "in that contraction aeon" is stated because it is taken from the beginning of the contraction aeon in the Pāli text. For even there, the wandering of this (being) for some time through existences and so forth is found. Or, this should be seen as a showing of those existences and so forth in which this (being)'s rebirth occurred when the contraction aeon was present. In "in existence" and so forth, it means either in the sense-sphere existence and so forth, or in the egg-born and so forth wombs, or in the divine and so forth destinations, or in the consciousness-abodes of diverse bodies and diverse perceptions and so forth, or in the abodes of beings, or in the communities of beings like khattiyas and so forth. Since this knowledge of recollection of past lives has come in relation to the Blessed One, therefore, connecting the meaning by his name and so forth, showing it, he says, "of such a name, Vessantara or Jotipalo," and so on. "Eating rice, meat, and food" is stated referring to the lay life. "Eating fallen fruits" is stated referring to the time of ascetics and so forth. "One who eats fallen fruits" means one who eats fruits that have fallen by themselves. In "of the kinds such as with bait and without bait," "with bait" means the joys associated with household life and so forth, and "without bait" means the joys associated with renunciation and so forth. By the word 'ādi' (and so forth), there is inclusion of the happiness born of seclusion, born of concentration, and so forth. . Desiring to explain the meaning stated below in general terms by analyzing it, he says, "Or else," and so on. There, "amutrāsī" is a general designation, or it is an elision of the desire to explain, meaning "amutra amutra āsī" (in such and such a place he was). In "anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ" (recollection as much as desired by one ascending gradually), "ārohantassa" means one ascending the past existence with knowledge in reverse order. "Paṭinivattantassa" means one who, having gone as far as desired by way of recollecting past existences, returns. "Paccavekkhaṇaṃ" is the review of what has been recollected again and again. "Tasmā" is a reference back to the stated meaning as a reason, meaning "because of the review by one returning." "Idhūpapattiyā" means by birth in this final existence. "Anantaraṃ" refers to the immediate past. "Amutrā" means in that existence. "Udapādiṃ" means I arose. "Tāhi devatāhi" means by those deities, the Tusita deities. "Ekagotto" means of the same clan as the Tusita clan. The meaning of "dukkhaṃ pana saṅkhāradukkhamattamevā" (but the suffering is merely the suffering of formations) is that the birth in the deva-world at the final stage of the lineage of the Great Bodhisattas is not afflicted by unwholesome kamma. However, even for devaputtas of great merit, there is an association with undesirable objects at the time of the arising of premonitory signs, etc., so it cannot be said that "sometimes there is no suffering of suffering." It should be understood as the suffering of the arising and cessation of phenomena, the suffering of formations. "Sattapaññāsa...pe... pariyanto" (fifty-seven...and so on...the end) is stated in terms of human years. In terms of the years of the devas, it is only four thousand. "Iti" is an indication of the meaning stated, and to show that it is according to what is appropriate, not in sequential order, he says, "nāmagottavasena" (by name and clan), and so on. "Uddisīyati" means that because it cannot be known merely by seeing, when asked "What is his name?", he is designated by name and clan as "Tissa Gotama." "Vaṇṇādīhi" means by complexion, food, feeling, and the limit of life. In "Sāmotī," the word "iti" means "and so on," or it indicates a kind. By that, it is shown that there is such a variety of kinds, and so on. That is. "Name and clan" means that by which a being is designated, that is, name and clan. "Other characteristics" means that by which a being is known just by seeing, these are other characteristics like color. "But not without distinction" is said to explain in detail the meaning stated concisely, "for the sectarians," and so on. There, "sectarians" means those of other sects. These are the Kamma-theorists, Action-theorists, ascetics, and so on. Since in the Brahmajäla Sutta and others, only forty aeons of contraction and expansion are mentioned for the sectarians, it is said, "not beyond that." And stating the reason for this, it is said, "due to weak wisdom," and so on. This shows that the practice of insight is a special cause for the knowledge of past lives. And it should be understood that because of strong wisdom, ordinary disciples, excluding the chief disciples and great disciples, remember for a hundred aeons or a thousand aeons. Thus it is said in the Visuddhimagga (Visuddhi. 2.402): "Ordinary disciples remember for a hundred aeons or a thousand aeons due to strong wisdom." For such is their aspiration. Thus, a hundred thousand aeons, or more than that, one or two incalculable aeons, this is the measure of time, the aspiration of merit and knowledge of the great disciples, chief disciples, and Paccekabuddhas, respectively. The perfections for a disciple, Paccekabuddha, and Bodhi are accomplished. If the extent of the supernormal knowledge of these noble ones is limited by the time of accumulating the requisites for enlightenment, then the Buddhas too would be subject to limitation. Therefore, it is said, "But for the Buddhas, there is no limitation." According to the saying, "As much as there is to be known, so much is there knowledge" (Paṭi. Ma. 3.5), just as with omniscient knowledge, there is no such thing as limitation in the sphere of the Buddhas' supernormal knowledges. Whatever they wish to know, that they know. Or, even if there is a time limit, due to the excellence of great Bodhisattva requisites through skill in means and methods, there is no such thing as a limit to the power of the development of the perfection of wisdom. How then could there be a limit Regarding the supernormal knowledges that have arisen, he says: "But for Buddhas, there is no limit." In the past, there is no such time limit as "so many eons, innumerable." Like the knowledge of the future in the future. Therefore, he says: "As long as they wish, so long do they recollect." Thus, having shown the recollection of past lives of five types of people by time division, now, showing its special mode of occurrence by way of grasping the object, he says, "and the sectarians," and so on. Here, "they recollect only the sequence of aggregates" means the succession of aggregates, and that, indeed, in reverse order, starting from death. Some here say, "the sequence of postures is the sequence of aggregates." Explaining the same meaning by way of contrast, he says, "having abandoned the sequence," and so on. There, "by way of death and rebirth" means having seen the death in that particular existence, whether of oneself or another,