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Thus, in the realm of a single king, the mentioned crops will be of three kinds, like rice in a single pot. This is the result of the tenth. 11. As time passes, as the Dispensation declines, many monks will be greedy for requisites and shameless. They will teach the Dharma, which the Blessed One taught having crushed greed for requisites, to others for the sake of the four requisites such as robes. Infatuated with requisites, standing on a meaningless side, they will not be able to teach with a view towards Nibbāna. Merely thinking, "Having heard the perfection of words and phrases and the sweet voice, they will give expensive robes," they will teach. They will preach. Others, sitting in inner streets, at crossroads, at royal gates, and so on, relying on kahāpaṇas, half-kahāpaṇas, quarter-māsakas, rūpas, and so on, will preach. Thus, the Dhamma taught by the Blessed One, which is worth Nibbāna, selling it for the sake of the four requisites, and for the sake of kahāpaṇas, half-kahāpaṇas, etc., and then preaching, will be like selling heartwood of sandalwood, worth a hundred thousand, for rotten wood. This is the result of the eleventh. 12. In times of unrighteous kings, as the world degenerates, kings will not grant honour to noble sons of good birth, but only to those of ignoble birth. They will be powerful, the others poor. Even before the king, at the royal gate, before ministers, at places of judgment, the words of ignoble ones, like hollow gourds, will sink down and stand firm, well-established. Even in monastic assemblies, in places of Saṅgha-kamma and Gaṇa-kamma, and in places of judgment concerning bowls, robes, monasteries, and so on, the words of immoral and wicked individuals will be decisive, not those of conscientious monks. Thus, in every way, it will be like a time when hollow gourds sink. This is the result of the twelfth. 13. In such a time, unrighteous kings will grant honour to those of ignoble birth, they will be powerful, the noble ones will be in distress. No one will show respect to them, but only to the others. Before the king, or before ministers, or at places of judgment, the words of noble sons, skilled in judgment, like solid rocks, will not sink down and become established. When they speak, others will only mock, saying, "What are these ones saying?" Even in monastic assemblies, in the aforementioned places, they will not consider conscientious monks worthy of respect, nor will their words sink down and become established. It will be like a time when rocks float. This is the result of the thirteenth. 14. As the world degenerates, people, being of intense lust and other defilements, following their defilements, their very young wives... They will live under their control. Household servants and workers, cattle and buffalo, gold and silver, all will be dependent on them. When asked, "Where is such and such gold and silver, or such and such property?" they will say, "Let it be wherever it is, what business is it of yours? You have come to know whether there is or is not in my house!" And having reviled them in various ways, and crushed them with their sharp tongues, they will make them subservient like a slave boy, and wield their own authority. It will be like the time when tiny frog-tadpoles, the size of madhuka flowers, swallow a venomous black snake. This is the result of the fourteenth. 15. In the time of weak kings, kings will be unskilled in elephant lore and other arts, and inexpert in battles. Fearing for their royal sovereignty, they will not give authority to noble youths of equal birth, but will give it to their own foot-washers and barbers. Noble youths, endowed with birth and lineage, not finding a foothold in the royal court, and unable to make a living, will wander about serving those of low birth and lineage, the ignoble, in positions of authority. It will be like the time when a golden royal swan is surrounded by crows. This is the result of the fifteenth. 16. And in the time of unrighteous kings, only the ignoble will be royal favorites and powerful. The noble will be unknown and poor. These royal favorites, making the king accept their words, and becoming powerful in courts of justice and other places, will accuse the weak, saying, "These ancestral fields and properties are ours!" When those others come to the courts of justice and other places, disputing, "They are not yours, they are ours!" they will have them beaten with canes and the like, and grabbing them by the neck, have them dragged away, and threaten them, saying, "You do not know your place! You dispute with us! Now we will tell the king and have your hands and feet cut off!" Out of fear of them, those others will surrender their own fields and properties, saying, "They are yours, take them!" entering houses, frightened, they will lie down. Evil monks will harass good monks as they please, good monks, finding no refuge, will enter the forest and hide in dense places. Thus, it will be like the time of flight for sheep frightened by wolves, for noble families and good monks oppressed by low-born people and evil monks. This is the result of the sixteenth. Thus, he saw sixteen dreams that were omens of these various matters. Therefore it is said: "like the Kosala king's sixteen dreams." Here, it should be understood that one who sees a dream as an omen of his own welfare or misfortune, sees it by the power of his own kamma; but one who sees a dream as an omen of the welfare or misfortune of the world, like the Kosala king, sees it by the power of kamma common to all beings. "Angry deities" means like the deity angry with the Elder at the Nāgamahāvihāra. It is said that in Rohaṇa, at the Nāgamahāvihāra, the Great Elder, without consulting the Saṅgha, had a nāga tree cut down. The deity dwelling in the tree, angry with the Elder, first enticed him with a true dream, and then later announced in a dream: "Seven days from now, your royal patron will die." The Elder, taking up this matter, told it to the king's women. They cried out loudly all at once. The king asked, "What is this?" They reported, "The Elder said so." The king counted the days, and when seven days had passed, he had the Elder's hands and feet cut off. It is said to be "absolutely true" because of the truth of the result, but the perception itself was distorted. Therefore, those whose distortions are abandoned do not see even an omen-dream, or they see a dream sometimes due to two or three causes, as it is said: "from the breaking of connection." From the saying "Asekhas do not see, because their distortions are abandoned," it should be seen that distortion itself is the root cause of all four causes. Thus, The subconscious mind operating at the time of sleep. The object of form-signs, etc., is not an object of form-signs, etc., other than the kamma-sign or destiny-sign. Such things are objects of form, etc., previously experienced and imagined, and associated with lust, etc. By the ordinary mind, that is, by the natural mind. Freed from two extremes, that is, freed from the two extremes called wholesome and unwholesome. "At the moment of adverting and subsequent registration" - this is said with reference to the thought-process that occurs until the arising of subsequent registration. "When one says, 'It was as if I saw it in a dream, as if I heard it in a dream,' then only the adverting, which is indeterminate, arises," they say. It should be understood that those who say this imply that just as in the five doors, in the second futile thought-process, so too in the mind-door, adverting arises two or three times, and having stood in the place of impulsion, it descends into the subconscious, because the imagination of "it was as if I saw it, as if I heard it" is impossible with the arising of adverting that lasts for only one thought-moment. And here, they say, "Because of the mention of subsequent registration even in dreams, real phenomena, whether present or past, become objects in dreams." "Although subsequent registration is said to occur with objects of form, etc., that appear distinctly in a dream, nevertheless, because the sign that appears in a dream is to be taken as an imagination, due to its weakness, it is said to have a weak basis." This is stated in all three commentaries. Some, however, say, "Because the physical body reaches a state of inactivity and calm, the heart-base dependent on it is not very clear. Therefore, the arising of consciousness dependent on it is also not very clear, like the light of a lamp dependent on an unclear wick. Therefore, 'having a weak basis' here means 'having a weak heart-base'." Having investigated, the more appropriate meaning should be taken. "Dream volition" means the volition that occurs in a dream by way of mind-door impulsion. Indeed, one who sees a dream sees it only by way of mind-door impulsion, not by way of the five doors. Awakens. And indeed, one awakens only through the mind-door, not through the five doors. For one who is sleeping, when a great lamp, having been lit, is brought near the eye, the first eye-door adverting does not turn the life-continuum; only the mind-door turns it. Then, having run the impulsion, it descends into the life-continuum. On the second occasion, the eye-door adverting turns the life-continuum. Then eye-consciousness and so on, ending with impulsion, occur. Thereafter, the life-continuum occurs. On the third occasion, when the life-continuum is turned by mind-door adverting, mind-door impulsion runs. By that consciousness, one knows, "What is this light in this place?" Similarly, for one who is sleeping, when musical instruments are played near the ear, or fragrant or foul-smelling flowers are brought near the nose, or ghee or treacle is put into the mouth, or a blow is given on the back with the hand, the first ear-door adverting and so on do not turn the life-continuum; only the mind-door turns it.