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causing astonishment in various ways by words revealing the attainment of superhuman states, is the basis of deceit called hinting at attainments. This should be understood. The monastery of Cittalapabbata and so forth is called a dwelling approved by the world. "Approved by the world..." (and so on)... "is the quality being praised by means" — this is the connection. "Paripāceti" means to bring to fruition. To show the absence of fault in the enjoyment of requisites based on that, for those living with a pure mind, having done their own work of the burden of study and so forth, "But those who..." and so forth was said. "When alms-round is not successful" means: when, having wandered for alms in the alms-village, the alms-food to be obtained is not obtained. And they do all this as a duty, not for the sake of gain. Therefore it was said: "Those who connect the lineage of the texts, illuminating the Dispensation." "With difficulty" means not by a painful practice. For the Buddhas, indeed, all four paths are pleasant practices. But at the time of fulfilling the perfections, being indeed with lust, hatred, and delusion, for the beggars who came, having cut off one's adorned and prepared head, having drawn out the blood from the throat, having gouged out one's well-anointed eyes, giving one's son who establishes the family lineage, and one's pleasing wife, and these and other things... In existences like those of the 'ntivādī', for one who meets cutting, breaking, and so on, this was said with reference to the path to be trod. "With difficulty" is just another word for that. Because it's heavy, impossible to give to one person, it's called "heavy goods." Because it's impossible to take even by dividing among all, it's called "heavy requisites." "By being common requisites" means because it belongs to the Saṅgha, it's a common requisite for all bhikkhus. "He gathers, he entices" this was said with reference to a non-thieving mind. Therefore it is said, "having stolen due to such a state." The meaning is, having stolen because it's not to be distributed or divided. For one who distributes or divides heavy goods for the sake of supporting a family, he steals its non-distributable, non-divisible nature. Here, "he incurs a minor offense of defiling a family." Because it is said, "whoever distributes, incurs a grave offense," he is not freed even from a grave offense due to distributing. "Non-existent" means not present. "Not arisen" means not produced. Because it has not arisen, it is non-existent. The latter is the reason for the former. "He boasts" means he speaks with an elevated life. For morality is the life of a bhikkhu; it vanishes at the very moment of his speaking thus. "By imagining the non-existent" means by imagining qualities not present in oneself. Thus, by taking... (etc.)... "they are taken by stealing." Here, because the alms-food of the country is taken by stealing through imagining the non-existent, the supramundane Dhamma is also stolen. "Like a gambler's" means like a gambler's bird-catching. "Like a deceiver's" means like a rogue's. "Gotta" is called a common name. The word "matta" (mere) is understood as omitted. Therefore, "gotrabhuno" means those who experience and maintain merely the name of a recluse. It means they are recluses in name only. The description of the story of the bhikkhus of Vaggumudātīra is finished. Description of the story of over-estimation. 196. Because of knowing only the limits known by the lower paths, the wisdom of the highest path is different. Because it is its fruit, it is the wisdom of the highest fruit. And the right intention and so on associated with it are said to be different, thus he says: ' 'They declared something else' means 'they declared Arahantship'. For a noble disciple, it does not arise, because of the abandoned conceit, it does not arise. Even for one with virtue... it does not arise, because of not having done it. 'Having applied the three characteristics' means having applied the three characteristics by comprehending the aggregates. 'For one who has begun insight' means for one who has begun insight by contemplating rise and fall. One who has attained pure tranquility, even without doing the work of insight, not seeing the arising of defilements, merely by the power of ignorance, thinks, "I am a noble one." Thus it is said, "or one who has attained pure tranquility." He thinks, "I am an Arahant," like the Elder Mahānāga, who resided in Uccavālaṅka. It is said that the Elder Dhammadinna, who resided in Talaṅgara, was a great Arahant, one who had attained the analytical knowledges, a giver of advice to a large community of monks. One day, sitting in his daytime dwelling, he reflected, "Has the work of recluseship of our teacher, the Elder Mahānāga of Uccavālaṅka, reached its culmination, or not?" Seeing his ordinary state, and knowing, "If I do not go, he will die as an ordinary person," he rose into the air by psychic power, descended near the Elder, who was sitting in his daytime dwelling, paid homage, performed his duties, and sat down to one side. When asked, "Why, friend Dhammadinna, have you come at an unusual time?" he said, "Venerable sir, I have come to ask a question." Then, being told, "Ask, friend, if we know, we will tell," he asked a thousand questions. The Elder answered each question asked without hesitation. Then, being told, "Venerable sir, your knowledge is exceedingly sharp. When did you attain this Dhamma?" he said, "Sixty years ago from now, friend." "Venerable sir, please engage in concentration." "This is not difficult, friend." "Then, Venerable sir, please create an elephant." The Elder created an all-white elephant. "Now, Venerable sir, let this elephant, with ears adorned, with tail extended, having put its trunk into its mouth, make a terrifying trumpeting sound..." ...comes towards you, do it thus. The elder, having done so, seeing the terrifying appearance of the elephant coming swiftly, rose and began to flee. Him, the Arahant elder, extending his hand, taking him by the corner of his robe, said, "Venerable sir, is there such a thing as fear for an Arahant?" He, at that time, knowing his own state as an ordinary person, said, "Be my refuge, friend Dhammadinna," and sat squatting at his feet. "Venerable sir, I have come to be your refuge, do not worry," he taught the meditation subject. The elder, having taken the meditation subject, descended from the walking path, and at the third step, attained the highest fruit, Arahantship. The elder, it is said, was of an angry disposition. The explanation of the story of over-estimation is finished. Explanation of the Sikkhāpada with analysis 197-198. "Since," etc., is the reason for "non-existent, not real, not present." Therein, "what" means "what superhuman quality." "Not knowing" means not knowing its existence in oneself. "He declares" means he says "this quality is mine" or makes it known. The reason for "non-existent, not real" is that it has not arisen in the continuum. And "not realized by knowledge" is the reason for "not present." The quality attained by superior persons like Buddhas, who are superior to ordinary humans, is a superhuman quality, thus it says "of superhuman beings," etc. "That" means the superhuman quality. Now, why is the plural mentioned in the word analysis? It says, "In the word analysis, however," etc. Although a superhuman quality can also be indeterminate, it is called "wholesome qualities" in the sense of well-being, as in the Bāhitika Sutta. "Of it" means of the superhuman quality. The words "khaṇa," "laya," "muhutta" have different meanings elsewhere, but here, in the Pāli, "that moment, that instant, that second" are used synonymously with "khaṇa." Attainment is that which is to be attained, such as jhānas, the question of attainment, attain... A question of 'yes'. Therefore, it is said, 'in jhānas, liberations, etc.' The question of means is the question of the means of attainment. 'How?' means 'by what manner, by what method?' But the question, 'Of which states are you a recipient?' shows the manner of asking by now specifying those distinctions of jhānas, etc., which were previously asked about as 'What have you attained?' without their distinctions being clarified. Therefore, because the declaration of attainment should be purified by the six modes mentioned. 'By this much' means it cannot be done by merely this much declaration. For some, the declaration can be untrue. But in these six points, for the purpose of purification, it should be spoken of. Just as even a counterfeit gold appears like gold, so gold must be purified by rubbing, heating, and cutting; in the same way, it should be spoken of by placing it in these six points just mentioned for the purpose of purification. 'In liberations, etc.' - by the word 'etc.' it includes attainments of concentration, knowledge and vision, development of the path, realization of the fruit, etc. 'Becomes clear' means due to the absence of confusion of memory regarding the specific attainment. In the remaining questions too, the same method applies to the phrase 'becomes clear'. For all, the defilements abandoned by the path they have attained become clear. This is said generally. But for some, doubt arises regarding the defilements to be abandoned by the path they have attained, like for Mahānāma the Sakyan. Even though he was a once-returner, he asked the Blessed One, "It occurs to me, venerable sir, 'What state within me is not yet abandoned, by which at times states of greed overwhelm my mind, states of hatred overwhelm my mind, states of delusion overwhelm my mind?'" (M.N. 1.175). This king, it seems, was of the perception that greed, hatred, and delusion are completely abandoned by the path of the once-returner. Does such doubt arise for a noble disciple? Yes, it arises. Why? Due to not being skilled in designation.