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fly eggs are also generally included. Therefore, in all three knot-places, it is said, "to clarify the meaning of 'fly-free,' it is said 'fly-egg-free,' meaning free from flies and their eggs." Our patience here is this: "Fly eggs are the eggs of flies. There are no fly eggs here, so it is fly-egg-free. By this, freedom from fly eggs is stated. By 'fly-free,' however, the absence of flies themselves is stated." This is said to be honey, honey made by small flies. By "all honeys," it means those made by large flies, bumblebees, and other flies. "Excellent" means supreme. "Best" means most praised. "Sweet-tasting" means good-tasting. "Potent" means extremely full of vigor. "This is a request" by this, it negates the meaning of acceptance, delight, and so on. "One hand" means one palm. To clarify the meaning stated as "I will create," it is said, "I will make it like the earth." "Is this indeed the earth, or is it not?" By this, it shows the doubt that arises, "Is this our earth, or another?" due to the visible presence of both the created earth and the natural earth. A village with a continuous and extensive income is a nigama. It means a large village with a great income generated. "Or is this not a delusion?" This presents the former view. "Why is this not a delusion?" It says, "for the sphere of power of one with power is inconceivable." The intention is that such a delusion will not occur to those beings due to the power of psychic might. Now, showing the attainment of delusion in another way, it says, "but thus," and so on. "Censuring" means censuring face-to-face. "Reproaching" means reviling behind their backs. But if going for alms to Uttarakuru is forbidden, might not beings also experience delusion? The reason was not stated, therefore, as to what is the reason here, it says: "Although there was nothing there..." and so on. Even if it was not stated, since it was previously mentioned that "beings might also acquire perversion," it is understood that for that very reason, the Buddha also prohibited going to Uttarakuru for alms. Therefore, showing that the same reason should be taken here, it says: "It should be understood in the same way as stated before." The intention is that "beings might also acquire perversion," even if not stated here, should be brought in and connected. And its meaning should be understood as similar to what was stated. It refers to the alternative meaning stated later, "Thus, they might acquire perversion," and so on. As for what was stated there: "Having produced those qualities, they turned the earth in times of famine and consumed the scum of rice," that should be removed, and the interpretation here should be: "Having produced those qualities, they went to Uttarakuru in times of famine, wandered for alms, and consumed it." In "with one step-displacement," displacement of a word is "padavītiharaṇa," a word-placement. Therefore, it means "with one word-placement." The place to be crossed by one step-displacement is a space of a fist-jewel between two words by coming together, therefore. "Having established merely the mātikā" means "having established merely the mātikā of the measure of a fist-jewel." The discourse on Mahāmoggallāna's Lion's Roar is finished. Discourse on the Request for Vinaya Enactment 18. "Regarding the enactment of the Vinaya" is said with reference to a precept not previously enacted. For the Elder, setting aside the enacted precepts, now with reference to the precepts to be enacted and the recitation of the Pātimokkha, said: "This is the time, Blessed One, this is the time, Sugata, for the Blessed One to enact a precept for the disciples, to recite the Pātimokkha" (Pārā. 21). And by the Blessed One: "What, Bhante, is the cause, what is the reason, that previously there were fewer precepts, and more monks..." they stood firm in understanding. But what, venerable sir, is the reason, what is the cause, that nowadays there are more training rules, and fewer bhikkhus stand firm in understanding? It is so, Bhaddāli, when beings decline, when the True Dhamma disappears, there are more training rules, and fewer bhikkhus stand firm in understanding. Not yet, Bhaddāli, does the Teacher lay down a training rule for the disciples, until certain defilement-producing things appear in the Sangha. As in this Bhaddāli Sutta (M.N. 2.145), even concerning some already laid down, it is said, referring to those yet to be laid down, "Not yet, Sāriputta, does the Teacher lay down a training rule for the disciples." And right here in the commentary, the statement "even cooking for oneself is not suitable for a recluse, and is not allowed," and the statement "no break for night or break for rain was made," should be seen as proof of the existence of training rules laid down previously. Since the remaining training rules and the recitation of the Pātimokkha were laid down at the elder's request, it says, "Let him show the origin from the root." "Being in seclusion" means having gone to a place secluded from people. By this, he speaks of the elder's physical seclusion, due to the absence of groups and crowds. "Being withdrawn" means having completely withdrawn the mind from wandering among various objects, and having the mind not scattered there. By this, he speaks of his preliminary mental seclusion, due to the absence of mental crowds. "For a long time" is a word of usage in the sense of extreme connection, referring to time. "Long time" means a state of being connected for a long time, spoken of as unbroken. "He cannot" means he cannot determine this. Having shown the method stated in the commentary, now, showing the elder's view, it says, "But the Great Paduma Thera," and so on. Even in the commentary, they say that "he cannot" is stated because even though he knows, he cannot fully determine it. "Having reached the pinnacle of sixteen kinds of wisdom" in the Majjhima Nikāya... From the teaching of the Anupada Sutta (Majjhima Nikāya 3.93) – “Mahāpañña, monks, is Sāriputta, Puthupañña, monks, is Sāriputta, Hāsapañña, monks, is Sāriputta, Javanapañña, monks, is Sāriputta, Tikkhapañña, monks, is Sāriputta, Nibbedhikapañña, monks, is Sāriputta.” – Thus, the six kinds of wisdom beginning with great wisdom, the wisdom of the nine successive attainments of abiding, and the wisdom of the path to arahantship, which are mentioned in that very sutta, are the sixteen kinds of wisdom attained to the highest degree in the sphere of disciples. Why did the Blessed One here speak of the long or short duration of the holy life of only the seven Buddhas, such as Vipassī, and not of twenty-five Buddhas as in the Buddhavamsa teaching, or even more? He spoke here of the long or short duration of the holy life of only the Blessed Ones like Vipassī, extolling only those Perfectly Self-Enlightened Ones whose penetration-teaching definitely and certainly endures even today, and has not disappeared. For their disciples alone abide in the Pure Abodes, then and now, not those of others, because they have attained final Nibbāna. It is said that the disciples of the Buddhas Siddhattha, Tissa, and Phussa, having arisen in the Pure Abodes, attained arahantship immediately upon arising, like Upaka and others in this dispensation, and soon attained final Nibbāna; they did not remain there for their full lifespan. However, the rule of no prior or subsequent (Buddha) is desired in one world-system in terms of the abode of beings who wander on and on, so it should be understood that this does not contradict it. 19. There is no purpose here for a distinction like "uncommon cause" and "common condition." But since the question concerns the reason for the short or long duration of the holy life of Vipassī and others, it says, "cause and condition—both of these are terms for reason." The word "hetu" (cause) is an instrumental agent, meaning "that by which fruit is produced," so it says, "by that, its fruit," and so on. Even if difficult to establish, the word "cause" is not inappropriate. It means that which attains the state of being the cause of the fruit, thus "hetu" (cause). "That which arises depending on it" means that the fruit arises, proceeds, and is produced depending on that cause. "They were weary" means they were without enthusiasm, they were without energy. But that lack of energy was not due to laziness, so it is said, "not weary from laziness." It means they were not weary due to laziness. The reason for that is stated with "for not..." and so on. By "laziness," it refers to the absence of unwholesome states arising from sloth and torpor. By "lack of energy," it indicates that there is no lack of energy for teaching the Dhamma for anyone, even in the absence of laziness, as it is said, "even for carrying food, they teach the Dhamma diligently." It shows that the teaching of the Dhamma proceeds with equal enthusiasm for all. Therefore, it is said, "for Buddhas..." and so on. "Osannavīriyā" means those with diminished energy, those without enthusiasm. "Ussannavīriyā" means those with abundant energy, those with great enthusiasm. "Vegenā" means quickly. "Dhammagaruno" means those who are weighty in the Dhamma. "Dhammagāravā" means those who have reverence for the Dhamma. In the time of Vipassī Bhagavā, the lifespan was eighty thousand years; for Sikhī, seventy thousand years; for Vessabhū, sixty thousand years. Therefore, it is said, "Indeed, in their time, beings had long lifespans." "Abhisamentīti" means they penetrate, they comprehend. "Due to blamelessness" means due to the absence of the fault of transgression. It is said, "the precept of command was not laid down in terms of seven categories of offenses." This is because the precepts of admonition were laid down in the manner of Dhamma teaching, such as "abandoning the taking of life, one abstains from the taking of life," (Dī. Ni. 1.8, 194)