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of the Tissamahāvihāra, he began to teach: "Bhikkhus, a bhikkhu endowed with three qualities is practicing the infallible path..." preaching the Kasutta, he made his fan face downwards, until it reached Avīci, as if it were one courtyard. Then he made it face upwards, until it reached the Brahma-world, as if it were one courtyard. The Elder, terrifying with the fear of hell and enticing with the bliss of heaven, taught the Dhamma. Some became Stream-enterers, some Once-returners, Non-returners, and Arahants. Thus, on that day too, there was a "unveiling of the world." These bhikkhus, however, just as King Asoka, standing in the Asokārāma, looking in the four directions, sees the Jambudīpa extending to the ocean on all sides, and eighty-four thousand monasteries shining with a magnificent monastery offering, likewise, having made a determination, performed the miracle called "unveiling of the world." "Vihāramahapūjāyā" means by the offering called a great monastery offering. "Vibhūtiṃ" means prosperity. "Evarūpaṃ pītipāmojjaṃ" means such joy and delight rooted in renunciation. "Moggaliputtatissattherassa bhāramakāsīti" means because of the great power of the Elder, the Sangha, thinking, "If there is more to be said, he himself will say it," entrusted the answering of the king's question to the Elder. "Sāsanassa dāyādo homi, na homīti" means "Am I a kinsman, an insider, of the Dispensation, or am I not?" The Elder said this, referring to the meaning that "those whose sons and daughters are not ordained in the Dispensation, do not take up and bear the duty to be done in the Dispensation as their own burden." "Na kho, mahārāja, ettāvatā sāsanassa dāyādo hotīti" means "Indeed, great king, not by this much does one become an heir to the Dispensation." "Kathañcarahi, bhante, sāsanassa dāyādo hotīti" Here, "carahi" is a particle indicating impatience. This is what is meant: "If even by making such a renunciation one does not become an heir to the Dispensation, then by doing what else does one become one?" "Tissakumārassa pabbajitakālato pabhutīti" means from the time Prince Tissa was ordained. All that, when Prince Tissa was ordained, and for what reason he was ordained, will be revealed in detail later. "Sakkhasīti" means you will be able. "Pāmojjajātoti" means having arisen joy. "Puttānaṃ man" In "having obtained," here a daughter is also to be understood as spoken by the word "son" in a general sense. Or it should be seen that "son and daughter" are spoken as "sons" by way of the 'ekasesa' (single remainder) rule. Indeed, when the word "son" is used together with the word "daughter," only the word "son" remains, and the word "daughter" is dropped, say the experts in grammar. "They established in the training" means having given the permission for training in that very boundary circle, they established them in the training by causing them to undertake the six trainings, beginning with abstinence from taking life and ending with abstinence from untimely food. Indeed, even a sixty-year-old female novice must train by undertaking the six trainings, beginning with "I undertake the training of abstinence from taking life for two years without transgressing" (Pāci. 1078-1079). For it is not proper to give higher ordination to a female novice who has not trained in these six training rules for two years. "Six years of anointment" means "six years since anointment." It is said to mean six years passed since the anointment. "All Theravāda" means the Pāḷi that ascended in the two councils is to be understood here as "Theravāda." Indeed, it is called "Theravāda" because it is the doctrine of the great elders, beginning with Mahākassapa. In "Elder Tissa, son of Konta," here "Konta-birds" are a type of Kinnara. It is stated in all three commentaries that "a human child, nurtured by the king, lay in the womb of one of them, named Elder Tissa, son of Konta." And this is also stated in the Mahāvaṃsa – "Formerly, from Pāṭaliputta, a forest-dweller, wandering in the forest, indeed lived together with a Konta-Kinnarī. Following that cohabitation, she bore two sons; Tissa was the elder, and the younger, by name, was Sumitta. In the time of Elder Mahāvaruṇa, they went forth near him; both attained Arahantship, endowed with the six supernormal powers." But some say thus: "Konta" was a royal daughter born in the lineage of King Kaṭṭhavāhana. A certain forest-dweller, having brought her, who had gone to the forest by a Garuda-machine, lived together with her... he made her his wife. She bore him two sons. Of them, the elder, was named Kontaputta, after his mother. It is said that in the city of King Kaṭṭhavāhana, all the wealthy people would have a machine made like a Garuḷa bird, for sport on rivers and mountains, and would travel like King Kaṭṭhavāhana, on a Garuḷa vehicle. While wandering for alms, to treat an illness, he could not obtain a measure of ghee. It is said that at that time, the elder Kontaputtatissa, the elder brother, suffered from a stomach ailment. His younger brother, the elder Sumitta, seeing him afflicted with severe pain, asked, "What, venerable sir, should be obtained here?" The elder Tissa said, "Friend, a measure of ghee should be obtained." He then refused the king's invitation and his going for alms for ghee after the meal, saying, "If you can obtain it while going for alms at the alms-round time, then go and bring whatever you obtain." The younger brother, too, wandered for alms in the manner described, but could not obtain even a measure of ghee. That stomach ailment, however, became so severe that it could not be cured even with a hundred pots of ghee. The elder passed away due to that illness. Some say, "The elder was bitten by a scorpion-like insect, and afflicted with extreme pain due to the venom, he could not obtain a measure of ghee in the manner described to alleviate it, and so attained final Nibbāna." This is stated in the Mahāvaṃsa: "The elder brother, bitten by insect venom on his foot, was in pain. When asked by his younger brother, he said the medicine was a measure of ghee. "The elder refused the king's invitation, even for an illness, and also going for ghee after the meal. "If you obtain ghee while going for alms, bring it then," said the elder Tissa to the excellent elder Sumitta. "While he was going for alms, that measure of ghee was not obtained. The illness became incurable, even with a hundred pots of ghee. "By that" The elder, afflicted by illness, had reached the end of his life. Having exhorted them to diligence, he wished to attain Nibbāna. “Seated in the sky, by means of the fire element, having resolved as he wished, his body attained final Nibbāna. “Flames issued from his body, burning the flesh and charcoal; the elder’s entire body, but his bones were not burned.” “Having exhorted them to diligence” means, “Even for those like us, such requisites are rare. You, having obtained requisites, should not be negligent, but practice the ascetic life.” Thus, he exhorted them to diligence. “With his legs crossed” means, with his thighs bound together all around. This is a locative of characteristic. “Having entered the fire element” means, having entered the jhāna whose object is the fire-element kasina. “Having paid homage to the elder” means, having paid homage to the elder’s relics. “Having had ponds built at the four gates and filled with medicine” means, having had four ponds built at one gate, and having had one pond filled with ghee, one with honey, one with treacle, and one with sugar. They say he had them built in the same way at the other gates. “A hundred thousand in the assembly” refers to a hundred thousand in the judgment hall in the middle of the city. This indicates the income arising from the entire city. “Five hundred thousand accrued to the king” is said apart from the income arising from the country. “From that” means, from the aforementioned five hundred thousand. “He spent a hundred thousand daily for Nigrodha Thera.” How, then, did he spend a hundred thousand for the elder? The king, it is said, changed his robes three times a day, asking, “Have the elder’s robes been brought?” and only changed them after hearing, “Yes, they have been brought.” The elder also changed his three robes three times a day. For his three robes, placed on an elephant’s back, along with five hundred perfume caskets and five hundred flower caskets, were brought to him in the morning, and likewise at noon and in the evening. The elder did not tie them up and keep them, but rather he gave to his co-brahmacārins. At that time, it is said, the robes of the Bhikkhu Saṅgha in Jambudīpa were mostly the property of Thera Nigrodha. Thus, the Thera spent a hundred thousand day by day. "Great gain and honor" here, "gain" means what is obtained, what is acquired; this is a designation for the four requisites. "Honor" means what is to be done and given respectfully; these are the four requisites themselves. Indeed, the requisites, when made very excellent, very beautiful, and prepared, are called "honor." Or, "honor" is the respectful action to be done by others, or worship with flowers and so forth. "Views" (diṭṭhigatāni) here, a view itself is a view, as in "excrement-gone," "urine-gone" and "formations-gone." Or, because there is no going to be done, it is merely gone by a view, meaning it is merely grasped by a view. Or, a type of view is a view, meaning a division of views. For worldly people desire the words "mode," "connected," and "gone" to be synonymous. "But it is not possible to pacify them while living among them" – for one living among them, being included among them, is not one whose word is acceptable; therefore, he thought thus. At that time, because there was no comfortable living for one residing in that place, having abandoned that and taken only the desired comfortable living, it was said, "desiring to live in a comfortable dwelling for himself."