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therefore, it is said that "worship was performed with the eyes." Thus he said, "He performed eye-worship." Or, it is said that "worship was performed with the eyes" by presenting such a desirable object to the eyes. This story was told in connection with the exposition of psychic power, not in sequence. The sequence here is this: King Asoka, it is said, looking through a lion-cage in the sequence to be described below, saw the novice Nigrodha, endowed with perfect deportment, attracting the eyes of the Nāga kings, gazing a yoke's length ahead. Pleased, filled with love and reverence, he had him summoned, seated him on a lion-throne beneath a white parasol, and fed him. Seeing the Dhamma-body of the Ten-Powered One manifest in the novice's words, he became devoted to the Triple Gem. With his retinue, he established himself in the refuges and precepts. From that time on, his faith grew. The food that was previously given to the sectarians Having taken out thirty thousand (coins), and having prepared a meal made of rice threshed by parrots for sixty thousand monks, and having offered water from Anotatta brought by devas, and tooth-sticks of nāgalatā creeper, while performing constant service to the Sangha, one day, having released the golden chain-bond, having brought the Nāga king Kāḷa, seeing the Buddha image, of the aforementioned kind, endowed with glorious beauty, created by him, he performed eye-worship for seven days with the rays of his long, broad, unwavering eyes. Now, however, connecting according to the context, showing his entry into the Dispensation in due course, it is said: "The king, it is said, having attained consecration," and so on. "Bāhirakapāsaṇḍa" means the doctrine of other sects. For the doctrines of other sects set up and spread the snares of craving and views for beings, therefore they are called "pāsaṇḍā." "Pariggaṇhī" means he took up, examining. "Bindusāra was devoted to brahmins" means that from the time of his own father Candagutta, he was devoted to brahmins. Prince Candagutta, it is said, encouraged by a brahmin named Candaka, following the method given by him, established sole sovereignty over the whole of Jambudīpa. Therefore, due to the great respect that arose for that brahmin, from the time of Candagutta, brahmins numbering sixty thousand were constant recipients of food in that royal family. "Brāhmaṇānaṃ" means it shows those who have not attained the state of white-robed wanderers and so on. And white-robed wanderers and others are of brahmin birth, therefore it is said "of brahmin-born heretics." Here, however, because they spread snares of views and so on, only the white-robed ones and others are called "pāsaṇḍā." "Sīhapañjara" means a large window. "Upasamaparibāhirena" means outside of peace; the meaning is "devoid of peace." "Antepuraṃ atiharatha" means enter the inner palace; it is said "bring (them in)." "Amā saha bhavanti kiccesu" means ministers, those who complete royal duties. "Deva" means they address the king. For kings play with sensual pleasures, or they dwell in them, conquering Because they wish to conquer enemies by means of their power and might, they perform or speak various beneficial instructions, such as giving and receiving honors for positions of authority, or they shine with a radiance attained through the power of merit, and thus are called "devas" (gods). Similarly, delighting the people with the four bases of sympathy, they themselves shine, blaze, and are splendid with the aforementioned distinctions, and thus are called "rājāno" (kings). Here, "Nigaṇṭhādayo" (Nigaṇṭhas and others) means that a Nigaṇṭha is a sectarian who has gained the name "Nigaṇṭha" because they say: "We have no entangling defilements, no defilements like craving related to fields, lands, sons, wives, etc., which bind us in saṃsāra; we are free from the knot of defilements." "Uccāvacāni" means both high and low, both great and small, or else, both excellent and inferior. "Bhaddapīṭhakesu" means on cane seats. "Sāro" means the essence of virtues like morality. "Rājaṅgaṇena" means by the open ground area at the entrance to the royal residence. For "aṅgaṇa" is sometimes used for defilements, as in "craving is aṅgaṇa" and so on (Vibh. 924). For craving and so forth cause those endowed with them to go to a low state, thus they are called aṅgaṇas. Sometimes it means dirt or mud, as in "he strives for the abandonment of that dust or aṅgaṇa" and so on (MN 1.184). For "aṅgaṇa" means to smear or defile, hence dirt, etc. Sometimes it means such an open space, as in "cetiya-aṅgaṇa (shrine courtyard), bodhi-aṅgaṇa (bodhi tree courtyard)" and so on. For "aṅgaṇa" means to manifest what is there with great beauty, hence an open ground area. Here too, that very meaning is intended. In "dantaṃ" (tamed) and so on: "dantaṃ" means a mind free from the agitation of defilements; "guttaṃ" (guarded) means always protected by ever-present mindfulness; "santindriyaṃ" (calm-sensed) means the sense faculties like the eye are calm; "sampannairiyāpathaṃ" (perfect in deportment) means endowed with pleasing deportment. Now, wishing to explain the nature of the novice Nigrodha, he says: "Who, pray, is this Nigrodha?" and so on. "Here is the progressive story" means that Bindusāra, it is said, had one hundred Among the two sons of Dhammadevi, of the Moriya lineage, who was childless, named Asokatissa, the elder, Prince Asoka, ruled the Avanti kingdom. Sent by his father, he arrived at a city called Veṭisa, fifty yojanas from Pāṭaliputta, the abode of the Sākiyans who had fled from the fear of Viṭaṭūbha. There, taking the daughter of a merchant also named Veṭisa, and ruling in the capital Ujjenī, he begot a son named Mahinda and a daughter named Saṅghamittā. Enjoying the pleasures of kingship with them, he heard of his father's illness, left Ujjenī, and quickly went to Pāṭaliputta. After attending to his father, he took the kingship upon his father's demise. Hearing this, the viceroy named Sumana became enraged, thinking, "Today, let it be my death or the kingdom!" Surrounded by ninety-eight brothers, he advanced, overwhelming like a mass of ocean waves in the world-ending deluge. Then Asoka, the king of Ujjenī, entered the battle, crushing the enemy, seized Prince Sumana and killed him. Therefore it is said, "Indeed, during King Bindusāra's weak period, Prince Asoka, leaving the Ujjenī kingdom he had obtained, came and brought the entire city under his control, and seized Prince Sumana." "Paripuṇṇagabbhā" means "fully developed embryo." "Ekaṃ sālaṃ" means "one palace, fully enclosed." They say, "By the power of the deity, she resided in that palace, unseen by the general public." "Nibaddhavattaṃ" means "a fixed duty, established as 'so much for one day'." "Hetusampadaṃ" means "the perfection of merit that is a prerequisite for arahantship." "Khuraggeyeva" means "at the very tip of the razor work," meaning, having taken the meditation subject of the five parts of the skin, and contemplating it, at the very moment of the final cutting of the hair, she attained arahantship. "Sarīraṃ jaggitvā" means "having cared for the body," by means of tooth-stick chewing, face washing, and so on. "Sīhapañjare caṅkamati" means "he walks back and forth near the lion's cage." He walks. At that very moment, at that very moment. This person, seeing the person walking in the royal courtyard, he says. Like a frightened deer, because of his instability, because of his agility of body, he is like a frightened deer. He is exceedingly beautiful, is the connection. Looking and glancing, here, looking means looking forward. For looking straight ahead is called "looking." Glancing means looking in the intermediate directions, the meaning is, looking in the direction one is facing, and then looking in the directions following that. Contracting is the bending of the limbs. And extending is the extending of those very limbs. Supramundane Dhamma, a special Dhamma not found in other people. Love was established, love was firm, it arose, is the meaning. He became a merchant, he became a honey merchant. It is said that in the past, there were three brothers, honey merchants. Among them, the youngest sold honey, the others brought it from the forest. At that time, a Paccekabuddha was afflicted with jaundice. Another Paccekabuddha, for that purpose, entered the city seeking alms of honey. A pot-carrying slave girl, going to the water-fetching place, saw him entering. Having seen him, and having asked and learned the reason for his coming, she said, "Here, venerable sir, honey merchants live, go there," and extending her hand, she showed the honey shop. And he went there. Seeing him, the youngest honey merchant, filled with joy and happiness, asked, "By whom have you come, venerable sir?" and having learned the matter, he took the bowl, filled it with honey, and as he was giving it, seeing the bowl-full of honey overflowing and spilling from the mouth and falling to the ground, with a pleased mind, he made a wish, "By this meritorious deed, venerable sir, may I rule as sole king in Jambudīpa, and may my command spread in the sky and on the earth for a distance of a yojana." And the Paccekabuddha said, "So be it, lay follower," and went to Gandhamādana and made medicine for the Paccekabuddha. But the youngest honey merchant, having given the honey, sat in his house, the other Seeing those who came from the forest, he said thus: "Brothers, gladden your minds, taking honey from me and you, I filled the bowl of such a Paccekabuddha and gave it." Among them, the eldest, angered, said thus: "Even outcasts wear saffron robes, surely he who took honey from your hand will be an outcast!" But the middle one, angered, said, "Take your Paccekabuddha and throw him into the ocean beyond!" Afterwards, those two brothers, having heard the discourse on the benefits of giving spoken by the youngest, indeed rejoiced. And that pot-maid,