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do not be occupied there; the intention is 'do what else is to be done by you'. Now, showing that very duty to be done by the king, he said 'having had the streets cleaned,' and so forth. By 'having had all musicians present', that in which cymbals and other instruments are played, is called 'tāḷāvacara', meaning all musical instruments, such as those covered with skin and those with strings. Therefore, in the commentary to the Parinibbāna Sutta, where it says 'gather all musical instruments', it is said that 'all tāḷāvacara' means 'all musical instruments'. Here, however, by the method of association, it is proper to take the players of all musical instruments as well, so it means 'having had all of them present and assembled'. By 'you will obtain' is meant 'you will obtain'. The Elder, the shrine They went to the mountain itself, having departed from the royal residence, they went again to Cetiyagiri itself. "At that very moment" means that moment itself. "At the gate of Pāṭaliputta" means at the gate of Pāṭaliputta city. "Venerable Sumana, why do you wander?" He asks, "Sumana, why do you wander without performing the duty of a recluse?" "Having established it on Cetiyagiri itself" means because later it was desired for a monastery there, having established it on Cetiyagiri itself. "In the lengthening shadow" means after mealtime. Indeed, it is after mealtime that the shadow lengthens. Then it occurred to him, seeing the relic casket, he thought thus. "Let the parasol move away" means "Let this white parasol itself, from above my head, facing the relic casket, bow down." "Let it be established on my head" means "Let this relic casket, coming from the thera's hand together with the relic, be established on my head." "Pokkharavassa" is a rain of lotuses, of the size of lotus leaves, rising amidst the clouds, gradually spreading, desiring to soak, soaking, becoming great, it rains. "Mahāvīra" means one of great power. Here, by the term 'Mahāvīra's parts', the relics themselves are indicated by the usage of the Teacher. Indeed, this verse was spoken with reference to the coming of the relic-body. "Facing the western direction and receding" means receding backwards, facing the western direction, going. Although he does not look at the western direction, yet because he goes with reference to the western direction, it is said "facing the western direction." "Having entered the city by the eastern gate" means here it should be understood that having come backwards, when he reached the gate, he turned around and entered the city straightaway. "Mahejavatthu" is the name of a place. It should be understood as a shrine occupied by a yakkha named Maheja. "Paribhogacetiyaṭṭhāna" means here a cetiya made by depositing used articles is to be seen as a `paribhogacetiya`. Indeed, they speak of three kinds of cetiyas: `pari` shrines of use, shrines of relics, shrines of Dhamma. Among these, the shrine of use is as explained. The shrine of relics, however, is made by depositing relics. That made by depositing books written with Dependent Origination, etc., is called a shrine of Dhamma. Some also say shrines are of three kinds: those dedicated to the bodily, those dedicated to the things used, and those dedicated to the purpose. This division, however, is more fitting, as it includes the image of the Buddha within the shrine of dedication. How then did this place become a shrine of use for three Buddhas? It is said, "In the past, indeed," and so on. In "by pajjaraka," pajjaraka is a disease. And it should be understood that it arose through the power of a yakkha. At that time, indeed, a yakkha named Puṇṇakaḷa, by his own power, caused a disease called pajjaraka to arise even in the bodies of humans. This is stated in the Mahāvaṃsa: "By the ogres, the disease pajjaraka arose for the people here." And it is also stated in the Dīpavaṃsa: "Many ogres were there, and pajjaras arose; By pajjaraka, many beings perished in the excellent island." In "misfortune and calamity," misfortune means decline. Calamity means suffering, because it destroys, scatters, and ruins bodily and mental happiness. Although it is said, "looking at the world with the Buddha-eye," nevertheless, from the statement, "seeing those beings falling into misfortune and calamity," it should be understood that first, having looked at the world with the Buddha-eye, and then, looking at the world with omniscient knowledge, he saw those beings falling into misfortune and calamity. For those beings falling into misfortune and calamity are not seen by the Buddha-eye of inclinations and latent tendencies. "Bad rain" means bad, unpleasant rain due to irregular rainfall, etc. The meaning is that there was no proper rain there, which is the cause of crop production, conducive to the arising of bodily happiness, and beneficial to beings. And for that very reason, it is said, "famine and bad crops." Famine is the absence of alms, or its scarcity; alms were easy to obtain there. It is said that it does not happen. The absence of crops, or their imperfection, is a bad harvest. 'Deva' is a name for a cloud. "Sammādhāramanupavecchī" means it released the water stream properly, it rained properly, it is said. "There was a great dispute" - for at that time, it is said, a great war arose on this island between King Jayanta and his younger brother, the viceroy named Prince Samiddha. Therefore it is said, "At that time, there was a great dispute on Maṇḍa Island." The verb "hoti" (is/happens) is used in the present tense with respect to time, but the past nature of the dispute is understood from "tena kho pana samayena" (at that very time). Here, the past tense is understood by the proximity of other words, just as in "he speaks, he grows then." Thus, in all such places, the present tense usage should be understood. Regarding "kalahaviggahajātā" (born of quarrels and disputes), "kalaha" (quarrel) means a physical quarrel or a verbal quarrel that has reached its peak. Therein, a quarrel made with the body, such as by touching with hands, is a physical quarrel. A quarrel made with speech, such as by hurting vital points, is a verbal quarrel. "Viggaha" (dispute) is the taking of an opposing side. It is a mutually hostile grasp that arises in the initial stage of a quarrel. Or, "kalaha" is a verbal quarrel. "Viggaha" is a physical quarrel, a mutually ugly or hostile grasp, such as by touching with hands. "Kalahaviggahajātā" means those for whom the aforementioned quarrel and dispute have arisen, have come into being; the meaning is "those with arisen quarrels and disputes." "Those (stupas) perish with the disappearance of the Dispensation" means that when the three kinds of Dispensation, namely learning (pariyatti), penetration (paṭivedha), and practice (paṭipatti), disappear, and when the relics attain final Nibbāna (dhātuparinibbāna), those cetiyas (stupas) will be destroyed. Indeed, there are three kinds of final Nibbāna: Nibbāna of defilements (kilesaparinibbāna), Nibbāna of aggregates (khandhaparinibbāna), and Nibbāna of relics (dhātuparinibbāna). These, in relation to our Blessed One, should be understood thus: His Nibbāna of defilements was at the Bodhi-seat, and the Nibbāna of aggregates was in Kusinārā. Dh The self-parinibbāna will occur in the future. Indeed, at the time of the decline of the Dispensation, in this Tambapaṇṇi island, the relics will gather and go to the Great Stupa. From the Great Stupa, to the Rājāyatana Stupa in Nāgadīpa. From there, they will go to the Great Bodhi-throne. From the Nāga realm, from the deva realm, and from the Brahma realm, the relics will also go to the Great Bodhi-throne. Not even a mustard-seed-sized relic will perish in between. All the relics, gathered at the Great Bodhi-throne, will become a solid mass like a golden heap, and emit six-colored rays. These will pervade ten thousand world-systems. Then, the devas in the ten thousand world-systems will gather and, saying, "Today the Teacher attains parinibbāna, today the Dispensation declines, this is now our last sight," they will show greater compassion than on the day the Ten-Powered One attained parinibbāna. Except for the Anāgāmis and Arahants, the rest will not be able to remain in their natural state. From the relics, the element of fire will arise and ascend up to the Brahma realm. Even if there is a mustard-seed-sized relic, there will be a single flame. When the relics are exhausted, it will cease. Having thus shown such great power, when the relics disappear, the Dispensation is said to have disappeared. They say that during the day, at the Bodhi tree site, in the elephant stable, it stands, making an opportunity for examining the objects during the day, taking the relic from there, placing it in a pot, and remaining with the relic. And this is said in the Mahāvaṃsa – At night, the Nāga roams around, that place with the relic; In the stable at the Bodhi site, during the day, it stands with the relic. "It roams around the stupa foundation ground" means that having established the relic there from its head, it roams around the stupa foundation ground with the relic during the night, meaning it wanders all around. "Leg-measure" means the measure of the flower-place. They call the lower part from the belly of the stupa, the leg of the stupa. "For lowering the relic" means from the elephant's forehead, the relic casket's lowering... for the purpose of opening. And the whole city and the countryside, that is, the city dwellers and the country dwellers, without distinction, are spoken of by the words "city" and "countryside," as in "the whole village has come, the beds are making a clamor," and so on. "Mahājanakāye" means in a great assembly of people. Here, the word "kāya" is a synonym for assembly. The twin miracle is a miracle that occurred as a pair, with fire and water issuing forth from each element, such as the emission of fire and water.