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by each and every one of them; from that, each single meritorious deed performed a hundredfold by the Great Being is intended as 'a hundred' – they approved of this meaning. Therefore, here the word 'sata' (hundred) is a term for 'many,' it should be understood not as a specific number, as in 'a hundredfold, a hundred gods and humans,' and so on. The perfection of the physical body is explained, because it is the root and foundation of other perfections of fruit. "Is explained" should be applied to "the perfection of the Dhamma body" and so on. There, it should be understood that the perfection of the Dhamma body is explained as the knowledge perfections and so on are preceded by the perfection of abandonment. In "being highly esteemed by worldly people and by those of similar nature," it should be understood that "being highly esteemed by worldly people" is due to good fortune, and "being highly esteemed by those of similar nature" is due to having destroyed defilements. Thus, the application in subsequent cases should be understood in order. Householders, khattiyas and others, approach the fortunate one; monastics, ascetics, wanderers and others, approach the one whose defilements are abandoned, for the purpose of disciplining defilements, to teach the Dhamma. Thus it is said: "being approachable by householders and monastics." And his ability to remove the bodily and mental suffering of those who approach him is due to his being a benefactor through material gifts and Dhamma gifts. This should be understood as seeing the physical body with the eye of faith, and the Dhamma body with the eye of wisdom, and thereby calming the two kinds of suffering. He gives material gifts to those who approach him due to good fortune, and gives Dhamma gifts due to having destroyed defilements. Thus it is said: "being a benefactor through material gifts and Dhamma gifts." And the ability to connect with worldly and supramundane happiness is explained. Thus, by enjoining them in right practice, saying: "Previously, through material gifts and Dhamma gifts, I attained this highest state in the world; therefore, you too should practice in the same way," the ability to connect those who approach him with worldly and supramundane happiness is also explained. Sovereignty over one's own mind is simply bringing one's own mind under control. The attainment of abiding in the perception of non-repulsiveness in repulsive objects and so on, and the various kinds of psychic power, such as the power of determination, are also sovereignty over the mind, because they are accomplished through the attainment of control by mental development. "Such as minuteness and lightness": with the word "such as," the other six are included: greatness, reaching, mastery, sovereignty, and freedom to do as one wishes. Among these, making the body minute is minuteness. The ability to walk in the sky and so on, Lightness of body is levitation. Greatness is magnification, the making the body great. Reaching the desired place is attainment. Accomplishing what is wished by way of determination, etc., is power. Self-mastery, lordship, is sovereignty. Mastery over psychic powers is control. Reaching a conclusion wherever one wishes, whether going through the air or doing anything else, is the power of free will. They also speak of "displaying forms like a young boy," etc. Thus, this eightfold worldly-accepted sovereignty. But that, being included in the Buddha's psychic powers and unique, is said to be "complete in all aspects." Similarly, the connection is that there is supramundane Dhamma. Thus, the word "is" should be applied to fame, etc. The fame of some is localized and impure, being based on unreal qualities; to show that it is not so for the Tathāgata, it is said "pervading the three worlds." There, here, for those who have attained the qualities of the Teacher, and for those arisen in the formless realms, the fame of the Blessed One becomes manifest by "Thus indeed is that Blessed One," etc.; thus it is said "pervading the three worlds." "Attained with true qualities" means attained with qualities as they are. "Exceedingly pure" means exceedingly pure precisely because of being attained with qualities as they are. "Complete in all aspects" means complete in all aspects by the perfection of all main and minor characteristics, etc. "The glory of all major and minor limbs" means the beauty of all major and minor limbs. "Whatever was wished, aspired for by him" means whatever was wished by this Lord of the World by way of mental and verbal aspiration, and aspired for by way of bodily aspiration, such as "Having crossed, may he ferry others across," etc. "Just so" means just according to the aspiration. "Effort, called right exertion" means the zeal called right exertion, which has attained the state of the perfection of energy and is included in the Noble Path. "By divisions such as wholesome, etc." means by divisions such as wholesome, etc., which are comprised of terms from all the Tika and Duka categories. "By dependent origination, etc." The word "etc." here does not only include mindfulness foundations, etc., which appear in the Vibhaṅga Pāli, but also includes the Saṅgahā, etc., the Samayavimuttā, etc., and the Ṭhapanā, etc. It should be understood that the three-fold foundations and so on are also included. Or, in the sense of oppression, suffering, and change, in "suffering is the noble truth" and so on, the meaning of oppression is the harming of the being endowed with it, the causing of its non-expansion. The meaning of conditioned is the state of being made by causes, having met, having gathered, having come together. The meaning of torment is the tormenting, the burning, by the suffering of suffering and so on. The meaning of change is the state of being subject to change in two ways, by old age and by death. The meaning of accumulation for origination is the gathering together in the sense of producing suffering. The meaning of origin is the causing to arise, as if pointing out "this is that suffering." The meaning of connection is the binding with the suffering of transmigration. The meaning of obstruction is the hindering of the attainment of the path. The meaning of escape for cessation is the state of being escaped from it, due to the nature of relinquishing all attachments, or the cause of that escape. The meaning of seclusion is the state of being disjoined from all formations. The meaning of unconditioned is the state of not being conditioned by any cause. The meaning of deathless is the absence of death due to its eternal nature, or the cause of the absence of death for beings. The meaning of going forth for the path is the meaning of departing from the suffering of the round. The meaning of cause is the state of leading to Nibbāna. The meaning of vision is the realization of the extremely subtle Nibbāna. The meaning of dominance is the exercising of dominance over those associated with the vision of the four truths, or the state of object dominance, especially because it is called "path dominance." Even though there is object dominance for jhānas and so on, it is not said "dharmas dominant over jhānas" and so on, but only "dharmas dominant over the path." Therefore, it is understood that "there is a distinction in the object dominance of the path." And these very oppression and so on are called the sixteen aspects. In "divine, Brahma, and noble abodes" and so on, the rūpāvacara jhānas, with kasiṇa and other objects, are the divine abode. The jhānas of loving-kindness and so on are the Brahma abode. Fruition attainment is the noble abode. Bodily seclusion is the state of being one, in the sense of being secluded from sensual pleasures. Mental seclusion is the mind being secluded from hindrances and so on, by the first jhāna and so on. Seclusion from attachments is Ni Nibbāna. Here, "upadhi" means four kinds of clinging: clinging to sensual pleasures, clinging to aggregates, clinging to defilements, clinging to volitional formations. Sensual pleasures, are called "upadhi" in the sense that "happiness clings here," by this meaning of the word. For they are the basis for the happiness and joy that arise dependent on the five strands of sensual pleasure, as stated (MN 1.166): "This is the gratification of sensual pleasures." Aggregates are also "upadhi" because they are the basis for suffering rooted in the aggregates. Defilements are also "upadhi" because they are the basis for suffering in the lower realms. Volitional formations are also "upadhi" in the aforementioned way, because they are the basis for the suffering of existence. Nibbāna, being free from these four kinds of upadhi, is called "freedom from upadhi." The Noble Path that proceeds by taking Nibbāna as its object in the aspect of emptiness is the Emptiness Liberation. It is empty because it arises from the element of emptiness, and it is liberation because it is freed from defilements. In the same way, the Noble Path that proceeds by taking Nibbāna as its object in the aspect of desirelessness is the Desireless Liberation. The Noble Path that proceeds by taking Nibbāna as its object in the aspect of signlessness is the Signless Liberation. Or, the Noble Path attained through the contemplation of non-self, which is called the contemplation of emptiness, is called the "Emptiness Liberation" in the sense of arrival. Similarly, the Desireless Liberation is attained through the contemplation of suffering, which is called the contemplation of desirelessness. The Signless Liberation is to be understood as attained through the contemplation of impermanence, which is called the contemplation of signlessness. For it has been said: "One who attends to impermanence, being abundant in conviction, attains the Signless Liberation. One who attends to suffering, being abundant in tranquility, attains the Desireless Liberation. One who attends to non-self,