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summarizing them with the three aggregates, such as the aggregate of morality, recited the Subha Sutta, saying, "Of three aggregates, young man, was that Blessed One an expounder," and so on. Referring to that, it was said: "He preached the tenth Sutta called Subha Sutta in the Dīgha Nikāya." Regarding 'repairing broken and dilapidated parts,' here 'khaṇḍa' means broken. 'Phulla' means dilapidated. Their 'paṭisaṅkharaṇa' means making them normal again, or making them new, it is said. Rājagaha is a city of that name. Indeed, because it was taken by Mandhātu, Mahāgovinda, and others, it is called 'Rājagaha'. Regarding 'discarded, fallen, and scattered,' it means they were discarded, fallen, and scattered. This is what was said: By the bhikkhus going to the place of the Blessed One's Parinibbāna, they were discarded and thrown away. And because they were eaten by ants and so forth from that very place, they fell here and there. And due to the lack of sweeping, being full of rubbish, they were scattered. Showing this very meaning, he said, "For the Blessed One..." and so on. That which appears as a distinct enclosure is a 'pariveṇa'. 'There' means in those monasteries. The connection is with 'repairing broken and dilapidated parts'. The 'first month' means the first month of the rainy season. And this is a usage expressing absolute connection. Because the duties concerning dwellings were laid down, and because many things related to dwellings are mentioned in the chapter on dwellings, it was said, "by the Blessed One... praised." The 'second day' means the second day from the day they thought, "Let us repair the broken and dilapidated parts." And it should be understood as the second day from the day of entering the Rains Retreat. For those elders, having performed the Uposatha on the full moon of Āsāḷhī, having assembled on the first day of the month, having entered the Rains Retreat, thought thus. King Ajātasattu means the king who gained the appellation 'Ajātasattu' (enemy not yet born), because he was born as an enemy to his father. Indeed, when he was in the womb, such a longing arose in the queen: "Oh, if only I could drink blood from the king's right arm!" Then, seeing her thinness and poor complexion, as she was unable to speak, the king himself asked and, having known, had physicians summoned. And having cut his arm with a golden knife, with a golden spoon, the blood... having taken it, mixed it with water and gave it to drink. The diviners, having heard that, declared, "This embryo will be an enemy to the king; the king will be killed by him." Therefore, because it was predicted by the diviners that "he will be an enemy to the king even before birth," he was born by the name Ajātasattu (Unborn Enemy). "Kinti" is an interrogative particle asking for a reason, the meaning is "kasmā" (why). "Paṭivedesuṃ" means "nivedesuṃ" (they reported), the meaning is "jānāpesuṃ" (they made known). "Vissatthā" means "nirāsaṅkacittā" (with fearless minds). "Āṇācakkaṃ" means "āṇāyeva appaṭihatavuttiyā pavattanaṭṭhena cakkaṃ" (the wheel of command, meaning the command itself, acting unimpeded, like a wheel). "Sannisajjaṭṭhānaṃ" means "sannipatitvā nisīdanaṭṭhānaṃ" (the place for gathering and sitting). "Rājabhavanavibhūtiṃ" means "rājabhavanasampattiṃ" (the splendor of the royal palace). "Avahasantamiva" means "avahāsaṃ kurumānaṃ viya" (as if making a mockery). "Siriyā niketamiva" means "siriyā vasanaṭṭhānamiva" (as if the dwelling place of Siri). "Ekanipātatitthamiva ca devamanussanayanavihaṅgānaṃ" means "just as birds gather at a single watering place, so too the eyes of all people fall upon the pavilion; thus, it is like a single gathering place for the birds that are the eyes of gods and humans." "Lokarāmaṇeyyakamiva sampiṇḍitaṃ" means "as if the charm of the world, gathered and heaped together in one place." It is said that "if all the charm existing in the world were brought and gathered in one place, it would be like that." "Daṭṭhabbasāramaṇḍaṃ" is stated in all three glosses as "like the essence free from chaff, like the pure substance free from dregs, and like the pure essence among things worth seeing, among things worthy of being seen." "Daṭṭhabbo dassanīyo sārabhūto visiṭṭhataro maṇḍo maṇḍanaṃ alaṅkāro etassāti daṭṭhabbasāramaṇḍo," the meaning here should be taken as "maṇḍapo" (pavilion), this is our preference, one should examine and take what is more suitable. "Maṇḍaṃ sūriyarasmiṃ pāti nivāretīti maṇḍapo" (a pavilion is that which protects from or wards off the sun's rays). "Vividha…pe… cāruvitānaṃ" (various…etc…beautiful canopy), here "kusumadāmāni ca tāni olambakāni cāti kusumadāmaolambakāni" (garlands of flowers and they are hanging, thus hanging garlands of flowers). Here, the inversion of the adjective should be noted, the meaning is "olambakakusumadāmāni" (hanging garlands of flowers). They are various, many... As if beautiful, lovely awnings were flowing, pouring forth, issuing forth from the kalpa-trees – here it means "a beautiful awning adorned with various flower garlands hanging down and flowing forth," referring to the pavilion. It should be understood as "having adorned that." "Like a ground surface inlaid with various jewels" – this means, because the ground work was perfectly completed and adorned with various flower offerings, it was like a ground surface inlaid with various jewels. Here, the mention of "inlaid with jewels" is an indication of being adorned with various flower offerings, and the mention of "inlaid ground surface" is an indication of perfectly completed ground preparation – so it should be understood. "Maṇikoṭṭimatala" means a surface made by cutting and fitting jewels, a surface produced by jewel-fitting. "That" refers to the pavilion. "Flower offering" means flower worship. "Facing north" means facing the northern direction. "Worthy of a seat" means worthy of sitting. "Inlaid with ivory" means made with ivory, it is said to be made with ivory. "Here" refers to the seat. "My task is finished, venerable sir" means "the task to be done by me is finished." On that day, some monks, referring to Venerable Ānanda, said thus: "In this community of monks, one monk wanders about emitting a fishy smell." The Elder, hearing that, thought, "There is no other monk in this community of monks who wanders about emitting a fishy smell; surely, they are speaking with reference to me," and he was deeply stirred. Some indeed said to him, "Tomorrow, friend, there will be an assembly," and so on. Now, showing that, it says, "The monks said to Venerable Ānanda," and so on. "By that" means "therefore." "He directed" means "he brought to mind." "Without clinging" means without grasping any phenomenon by way of craving or views, or without grasping even a trace of those defilements from which one is completely liberated. "From the taints" refers to the defilements called taints, which flow and proceed from existence up to the highest existence, or from phenomena up to the change of lineage. And this "from the taints" is a characteristic expression; however, due to their being of one meaning, the mind is indeed liberated from all defilements, from all unwholesome phenomena. "The mind was liberated" means the mind... He became liberated at the moment of Arahantship, being freed from defilements, and at the moment of the fruit of Arahantship, he was liberated—this is the meaning. By walking: by the act of walking. He who has done good deeds: by whom good deeds have been done, accumulated, which are a support for turning away (from defilements); meaning, he has made an effort for the attainment of Arahantship. He applies himself to exertion: he applies himself to energy; meaning, he makes an effort for the attainment of Arahantship. There is no fault in the discourse: there is no transgression in the discourse. Excessive energy: energy that is extremely aroused. For agitation: for a state of restlessness. I balance the energy: since the energy of walking is excessive, by abandoning it and bringing it into equilibrium with concentration, I balance the energy. On the second day: on the second day from the day the Elder attained Arahantship. Assembled in the Dhamma hall: they assembled on the fifth day of the fortnight. Desiring to make known his attainment of Arahantship: it should be understood that the Elder desired to make known his attainment of Arahantship, thinking, "Even though it is not proper for a trainee to take part in the Dhamma recitation, being very learned, I will take part," and for the purpose of gladdening the Elders who were seated, thinking, "Now he has attained Arahantship," and for the purpose of showing the fruitfulness of the advice "Be heedful" that was given, and because the Buddha praised the declaration of another, not making it about oneself. According to seniority: not transgressing the order of seniority. Some: some of the Middle Reciters only. It should be understood that all that was said previously is also said by the Middle Reciters. The Long Reciters (Dī. Ni. Aṭṭha. 1. Paṭhamamahāsaṅgītikathā) say thus here: "Then the venerable Ānanda, being an Arahant, went to the assembly. How did he go? With a joyful and delighted mind, thinking, 'Now I am worthy to enter the midst of the assembly,' having arranged his outer robe over one shoulder, like a palmyra fruit freed from its stalk, like a precious gem placed on a yellow blanket, like the full moon risen in a cloudless sky, like a lotus with its pollen-yellow interior opened by the touch of the morning sun..." and he went as if announcing his attainment of arahantship with a face pure, clear, radiant, and glorious, like mine. Then, seeing him, it occurred to the Venerable Mahākassapa: 'Indeed, Ananda, who has attained arahantship, shines! If the Teacher were alive, surely he would today give Ananda a cheer of approval. Come, I will now give him the cheer that should be given by the Teacher.'