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are desired as the objects of the thought of harming. But concerning those who do not experience suffering, due to not fitting the described characteristics, it is said, "The thought of harming does not arise in formations." "Their minds were liberated from the defilements without clinging." Here, "from the defilements" is an instrumental case in the sense of agent. "Minds" is a nominative plural. "Were liberated" is in the passive voice. Therefore, the meaning here should be understood as: "The minds were liberated, not having been grasped as objects by the defilements acting as agents." Thus it says, "Their minds..." and so on. "By which defilements" — here too, the instrumental case is in the sense of agent. "Were liberated" is in the passive voice. "They were not liberated having grasped them" — those defilements liberated, released those minds, not having grasped them as objects. Here, "minds" is a plural of use, and "liberated" is in the active voice. "Ceasing by non-arising cessation" means the defilements ceasing by cessation, which is non-occurrence in the future. "Liberated without grasping" means the defilements liberated the minds, not having grasped them as object-instruments. "Their minds were developed" means with extraordinary knowledge. Their minds were elated by the touch of conceit. Referring to the previous statement, it refers to the statement "in a certain terrifying forest thicket." Therefore, he said, "What was said 'in a certain terrifying forest thicket,' there." "Kata" is a word expressing the agent of the state, thus he said, "in the state of being terrifying, by the act of terrifying." The act of causing terror is "bhiṃsanakata," in that terrifying state. Now, showing another interpretation of the meaning, he said, "or else," and so on. In this alternative meaning, "he who terrifies" is "bhiṃsano," "bhiṃsano" is indeed "bhiṃsanako." When it should be said "bhiṃsanakatta" (the state of being terrifying), having dropped the 'ta' syllable, it is said "bhiṃsanakata." Showing this, he said, "'bhiṃsanakatasmiṃ' means 'in the state of being terrifying'," and so on. The taking of the majority should be construed also in the sense of "having hair," not merely in the sense of "hair." Thus he said, "or of the majority," and so on. "By way of pairs of men" means by way of the time of men, by way of the lifespan of men, thus it is said. "The very last one is like Subhadda" is said in all three commentary sections. At that time, having taken the entire lifespan of the two existing men, it is said, "a hundred thousand... and so on... eighty." "Only two pairs of men" - here, the time of the men's pairs' existence is "purisayuga." And this is merely an expression, but in reality, a man himself is a "purisayuga." While the Blessed One was alive, one "purisayuga," and one after his Parinibbāna, thus it is said, "only two pairs of men." But when the Blessed One had attained Parinibbāna, it should be understood that only one "purisayuga" of holy life endured for eighty thousand years. 20. "Pairs of disciples" means disciples themselves are "sāvakayuga." "By not attaining" means by not reaching. "Of him who causes conception" means of him who causes the conception of the knowledge-womb for the birth of omniscience. 21. "What is the connection?" means what is the connection, what is the relation of the preceding and succeeding statements. "Referring to the request for the promulgation of the training rule" means it is requested. This is a request, the request is the declaration of training rules, the request is the declaration of training rules. It looks to that, so it is "looking to the request for the declaration of training rules," a locative case. It is said to be "a locative case looking to the requested declaration of training rules." Indeed, the declaration of training rules, distinguished by the request, is referred to by "therein." Therefore, it will say, "therein, for that declaration of training rules." What is said, that is, "should declare a training rule," means that which is said about declaring a training rule is requested. "Therein, for that declaration of training rules" means in that requested declaration of training rules. "Untimely" means the untimely nature of the declaration of training rules. In "a place for defilements," the word "anīya" is in the sense of a locus, so it says, "defilements stand in these," and so on. And what are these defilements, and what are the phenomena that are their locus? It says, "those in which are defilements pertaining to this life and the next," and so on. "Pertaining to this life" are reproaches by others, and so on. "Pertaining to the next" are specific sufferings in states of woe. These "flow out" (āsavanti), meaning they arise according to various conditions, so they are "defilements" (āsavā). "Of these" means of the defilements like reproaches by others. "These" are the transgressing phenomena. If there is no phenomenon that is a place for defilements in the declaration of training rules, what is the fault, that it is said thus? It says, "if indeed he should declare," and so on, meaning if he should declare without seeing the fault of transgression. "Reproach by others" is reviling behind one's back. "Blame by others" is attributing faults to the words of others. "Fault of blame" is censure to one's face. "How indeed will it entangle?" is the connection. The use of the future tense with the word "how" should be understood. "Anvāyiko" means a follower. "Heap of possessions" means a mass of wealth. "These are ours" is how they are known, so they are "relatives" (ñātī). "Parivaṭṭo" is a circle, in the sense of revolving through grandfathers, fathers, sons, and so on. "Ñātiparivaṭṭo" is a circle of relatives. "Content with the utmost in food and clothing" means content with the highest excellence in food and clothing, meaning established in the supreme state of utmost asceticism in the search for food and clothing. Food and clo Or indeed supreme delight, the highest limit for them. Nothing beyond that they seek for something not of the flesh, and they long for it. Supreme in food and clothing, their state is the supremacy of food and clothing, content with that supremacy of food and clothing. Who among them? Who among those monks endowed with the qualities mentioned? "Being worldly bait" having become included in the world, because it is to be grasped by defilements, it is worldly bait. "By the summary of renunciation" by "abstinence from killing" and so on, just by the entrance to renunciation. This is the non-doing of sexual intercourse and so on. "Strength" for the act of laying down the training rules is the capability. "Power" of all phenomena as they truly are, capable of penetration, is the power of knowledge. "Would be disturbed" would become disturbed. Making this very meaning clear, "would not stand in its proper place" means it would not stand in the place of designation. "Unskillful" of the proper time for treatment, from not knowing, is unskillful, inexpert. Non-growth is ruin, misfortune is suffering. "Beforehand" just before the boil arises. "Having made it skin-like" having made it beautiful-skinned. "Foolish doctor" is an unlearned doctor. "And causes me to lose blood" should be construed by changing the case ending. "Having shown the wrong time" having shown the wrong time for the laying down of the training rule. "Having calmed the disease" having made it comfortable. "In one's own teacherhood" the state of a teacher, or the work of a teacher, in one's own state of being a teacher, or in the work of a teacher. And this is in the sense of a sign, the locative case. "Of known power" of manifest power. "By the extensive nature" by the numerousness of the renunciants. "Certain states that are grounds for influxes do not arise in the Dispensation" because dwellings are abundant, therefore, due to reasons like stinginess regarding dwellings, certain states that are grounds for influxes do not arise in the Dispensation. "By this method" by this, of the training rules concerning each word of the Dhamma and so on, the collection should be seen. "The greatness of the best of gains" gain is the requisite to be obtained, such as robes, its best is greatness, or excellence, or numerousness. The state of being learned. On great learning. "Entering improperly" means entering without proper means, understanding in a reverse way, that is the meaning. "Having mixed flavor with flavor" means having mixed nature with nature, having mixed the flavor of appropriated contact with the flavor of unappropriated contact, due to the commonality of pleasant contact in permitted coverings and so on, by considering it blameless, having brought it to a state of equality, that is the meaning. "Revealing the Teacher's teaching as against the Dhamma and Vinaya" means they reveal the Teacher's teaching by making it against the Dhamma and Vinaya, as in "Thus I understand the Dhamma taught by the Blessed One" and so on (Pāci. 418). In this meaning, it is in the sense of the monastic community as stated thus: "Indeed, Sāriputta, the community of monks is free from boils" (Pārā. 21). But how are the immoral ones thieves? He says: "For they, not being true ascetics," and so on. "Associated with dark qualities" means due to being associated with evil qualities, which are immorality. "Radiant" means one whose virtue is radiant. "Are called essence" means qualities like virtue are called "essence" because they are the essence of the holy life in the Dispensation. "Possessing all minor qualities" means one with inferior qualities to all, or one with few qualities. "He is a stream-enterer" refers to the Elder Ānanda. "Entered the stream" means entered the stream of the path. The stream is the noble path because it completely washes away and pushes away opposing qualities, therefore he says: "And 'stream' is a designation for the path.