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are reborn in a state of woe, a bad destination, a downfall, hell. Or again, these beings, sirs, endowed with good conduct of body, endowed with good conduct of speech, endowed with good conduct of mind, not revilers of noble ones, holding right view, undertaking kamma based on right view, they, at the breaking up of the body, after death, are reborn in a good destination, a heavenly world.' Thus with the divine eye, purified and surpassing human, I 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. Monks, Kassapa also, as far as he wishes, with the divine eye, purified and surpassing human, sees beings passing away and reappearing, inferior and superior, beautiful and ugly, in good destinations and bad destinations; he understands beings according to their kamma. "Monks, I, by the destruction of the taints, the taintless liberation of mind, liberation by wisdom, in this very life, having realized it for myself with direct knowledge, abide in it. Monks, Kassapa also, by the destruction of the taints, the taintless liberation of mind, liberation by wisdom, in this very life, having realized it for himself with direct knowledge, abides in it." Here it says, "I, monks," and so on. There, "yāvade ākaṅkhāmi" means "yāvadeva icchāmi." For that very reason, in the Majjhima-gaṇṭhipada and Cūḷa-gaṇṭhipada, it is written, "yāvade means yāvadeva." Also in the Saṃyutta Nikāya Commentary, the meaning "yāvade ākaṅkhāmi means yāvadeva icchāmi" is stated. Indeed, there in the Līnatthapakāsanī, it was stated by the Elder Acariya Dhammapāla himself: "This word 'yāvade' has the same meaning as 'yāvadeva'." But in some manuscripts, only this reading "yāvadevā" is seen. But what follows from this point, in the manner beginning with "secluded from sensual pleasures," are the four rūpāvacara-kiriyajhānas, in the manner beginning with "by completely transcending perceptions of form," the four arūpa-samāpattis, in the manner beginning with "by completely transcending the sphere of neither perception nor non-perception, the cessation of perception and feeling," the nirodha-samāpatti, and in the manner beginning with "various kinds of supernormal power," the abhiññās are stated. Whatever should be said there, that, together with the word-by-word explanation and the method of development, is fully elaborated in the Visuddhimagga (Visuddhi. 1.69-70). And here also, in the Verañja section, the four rūpāvacara-jhānas and the three knowledges will become manifest. Therefore, what should be said there, that we will explain there itself. Here, in "the division of the nine successive abodes and six supernormal powers," the "nine successive abodes" are so called because they are to be attained in succession, the eight attainments together with the attainment of cessation. The "six supernormal powers" are the five supernormal powers together with the knowledge of the destruction of the taints, thus all the supernormal powers, divided into mundane and supramundane. In "uttarimanussadhamma" (higher human states), of higher humans, both meditators and noble ones, the Dhamma is uttarimanussadhamma. Or else, "uttari manussadhamma" is uttarimanussadhamma. The "human Dhamma" is the Dhamma of the ten wholesome courses of action. For it, without mental development and attention, is naturally to be produced by humans, and leads to the state of humanity. or is called "human condition," but beyond that, jhānas and so forth are to be understood as "superhuman conditions." By placing him on an equal footing with oneself, meaning, for as long as I practice as many attainments and abiding, and supernormal powers, so does Kassapa. Thus, by placing him on an equal footing with oneself in the aforementioned superhuman conditions. And this is to be seen as merely praise due to the commonality of the nine successive abidings, the six supernormal powers, and so forth. For indeed, Venerable Mahākassapa does not attain hundreds of thousands of crores of attainments daily like the Blessed One, nor does he practice supernormal powers like the Twin Miracle and so forth. And here, "by placing him on an equal footing with oneself in superhuman conditions" is to be understood as merely an example. Thus, "Exhort the monks, Kassapa, give a Dhamma talk to the monks, Kassapa. Either I, Kassapa, will exhort the monks, or you will. Either I, Kassapa, will give a Dhamma talk to the monks, or you will." (Saṃ. Ni. 2.149). Even in this way, he is placed on an equal footing with oneself. What other debt of gratitude will there be for him apart from the recitation of the Dhamma and Vinaya? This is the intention. There, "for him" means "for that favor," as stated in the Majjhima Gaṇṭhipada. Or the meaning "for me" should be taken. For in some books, the reading "for me" is seen. The meaning is: what other debt, what other state of being debt-free, will there be for me apart from the recitation of the Dhamma and Vinaya? "Did not the Blessed One..." and so forth, illustrates the meaning already stated by way of an analogy. "By granting him the sovereignty of my own armor." Here, armor is taken as an example of the robe, and sovereignty is taken as an example of attainment. "Establisher of the family lineage" means establisher of the family lineage, the family tradition. "Establisher of my True Dhamma lineage" is to be seen as a compound due to its constant dependence. It means "establisher, promoter of my True Dhamma lineage." Stated. remembering the word, thinking, "he will favor them," he generated enthusiasm among the monks for the recitation of the Dhamma and Vinaya. This is the connection. The meaning is that on the day of the distribution of the relics, he generated enthusiasm among the monks gathered there. Now, explaining the aforementioned meaning with the Pāli, it says, "as it was said," and so on. There, in "ekamidāhaṃ," "idaṃ" is merely a particle. And "ekaṃ samayaṃ" is a locative usage, meaning "at one time." "Pāvāya" means from the city of Pāvā. It is said that he was on a journey, thinking, "I will wander for alms there and then go to Kusinārā." "Addhānamaggo" is a long road. Here, the word "addhāna" means a long period. "Mahatā bhikkhusaṅghena saddhiṃ" means great in terms of qualities and also great in terms of number. "Bhikkhūnaṃ saṅghena bhikkhusaṅghena" means together with a company of monks. "Pañcamattehi" and so on explains the greatness in number. And here, the word "matta" means measure, as in "moderation in food" and so on. "Sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbaṃ" means that the entire Subhadda section should be brought here and explained in detail. "Tato paraṃ" means "after that generation of enthusiasm among the monks," as stated by Acariya Dhammapāla Thera. However, in the Mahāgaṇṭhipada, it is said, "Tato paraṃ" means "after the Subhadda section." This is not our opinion that this should be essentially accepted here. For this is the very manner of generating enthusiasm, namely, "Come now, friends, let us recite the Dhamma and Vinaya, before unrighteousness shines forth," and so on. Therefore, it should not be said "after the generation of enthusiasm," because the manner of generating enthusiasm is not stated in the Pāli below. This is the Pāli sequence here: "Then the venerable Mahākassapa addressed the monks, 'At one time, friends, I was on a journey from Pāvā to Kusinārā with a great company of monks, with five hundred monks. Then, friends, I turned off the road to a certain" I sat at the foot of a tree. “Now at that time, a certain Ājīvaka, having taken a mandārava flower in Kusinārā, was on the road to Pāvā. I saw, friends, that Ājīvaka coming from afar. Having seen that Ājīvaka, I said to him, ‘Friend, do you know our Teacher?’ He said, ‘Yes, friend, I know him. Today, the ascetic Gotama attained final Nibbāna seven days ago. That is why I have taken this mandārava flower.’ There, friends, those monks who were not free from passion, some of them raised their arms and wept, falling down headlong, rolling over and over, ‘Too soon has the Blessed One attained final Nibbāna! Too soon has the Fortunate One attained final Nibbāna! Too soon has the eye in the world disappeared!’ But those monks who were free from passion, they endured with mindfulness and full comprehension, ‘Impermanent are all formations. How could it be otherwise here?’” “Then, friends, I said to those monks, ‘Enough, friends! Do not grieve, do not lament! Has it not, friends, been declared in advance by the Blessed One that ‘there is separation, disunion, and alteration from all things dear and agreeable’? How could it be, friends, that what is born, come to be, conditioned, and subject to decay, should not decay? That is not possible.’” “Now at that time, friends, a senior monk named Subhadda was sitting in that assembly. Then, friends, the senior monk Subhadda said to those monks, ‘Enough, friends! Do not grieve, do not lament! We are well rid of that great ascetic! We were troubled by being told, ‘This is allowable for you, this is not allowable for you.’ Now we will do whatever we wish, and we will not do whatever we do not wish.’ Come, friends, let us recite the Dhamma and Vinaya, before non-Dhamma shines forth and Dhamma is pushed back, before non-Vinaya shines forth and Vinaya is pushed back, before those who speak non-Dhamma become strong and those who speak Dhamma become weak.” before long, those who speak against the discipline will be strong, and those who speak for the discipline will be weak.” “‘In that case, venerable sir, let the Elder select the bhikkhus.’ Then the Venerable Mahākassapa selected five hundred Arahants, minus one. The bhikkhus said to the Venerable Mahākassapa, ‘Venerable sir, although the Venerable Ānanda is a trainee, he is incapable of going astray through desire, hatred, delusion, or fear.