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through the penetration of the cessation truth, and as the penetration of all their functions, thus, their becoming manifest, their being revealed, is to be understood as manifestation. Thus, the Blessed One, even though all things in all ways were manifest to his knowledge, because he had engaged in insight through the door of dependent origination, and because of the profound, deep, and extremely difficult-to-see nature of the causal process, having reflected upon it, he experienced a strong joy, and together with the elucidation of the destruction of opposing factors, he uttered here this solemn utterance which reveals the power of his direct comprehension: "Your first army is sensual pleasures," and so on, the army of Māra described in this manner— "Sensual pleasures are your first army, the second is called discontent; The third is hunger and thirst, the fourth is called craving. "The fifth is sloth and torpor, the sixth is called fear; The seventh is doubt, malice and stubbornness are the eighth. "Gain, praise, honor, and ill-gotten fame; He who exalts himself, and despises others. "This, Namuci, is your army, that strikes at the Dark One; No coward conquers it, but having conquered, one obtains happiness." (Sutta Nipāta 438-441; Mahāniddesa 28) The army of Māra described in this manner. There (Sutta Nipāta Commentary 2.439-41; Mahāniddesa Commentary 28), because from the very beginning, for beings in the household state, defilement-sensual pleasures delude them with object-sensual pleasures. Having overcome these, for those who have entered the homeless state, discontent arises in remote dwellings or abodes, or in various higher wholesome states. It is also said: "For one who has gone forth, friend, discontent is difficult." (Saṃyutta Nikāya 4.331). Then, because they depend on others for their livelihood, hunger and thirst afflict them; when afflicted by these, the craving for seeking wearies their minds; then, for those with weary minds, sloth and torpor overcome them; then, especially For those who are striving, dwelling in hard-to-reach forest wilderness abodes, fear arises, called terror. For those who are suspicious and doubtful, dwelling for a long time, tasting the flavor of seclusion, doubt arises in their practice: "Might this not be the path?" Dwelling, having dispelled that, with a slight attainment of distinction, conceit, hypocrisy, and stubbornness arise. Dwelling, having dispelled even those, relying on a greater attainment of distinction, gain, honor, and fame arise. Infatuated with gain and so on, proclaiming resemblances of the Dhamma, having attained false renown, standing firm in that, they exalt themselves by birth and so on, and disparage others. Therefore, the primary nature of sensual desires and so on as the first army should be understood. Thus, having pointed out this ten-fold army, since it is endowed with dark qualities, it conduces to the aid of the dark one, Namuci. Therefore, by one who designates it as "your army," it was said: "This, Namuci, is your army, striking the virtuous." Therein, "striking" means destroying and crushing ascetics and brahmins, meaning, causing obstacles. "The non-hero does not conquer it, nor, having conquered, does he gain happiness." Thus, your army, a non-heroic person, who is attached to body and life, does not conquer. But a hero conquers, and having conquered, attains the happiness of the path and the happiness of the fruit. That is the meaning. "He is a brahmin" means he is a brahmin whose defilements are destroyed. Now, to show the consistency between the Udāna Pāli (Ud. 1) which states: "Now at that time, the Blessed One was seated for seven days in one posture, experiencing the bliss of liberation. Then, after the lapse of those seven days, the Blessed One arose from that concentration, and during the first watch of the night, he carefully attended to dependent origination in direct order. During the middle watch of the night, he carefully attended to dependent origination in reverse order. During the last watch of the night, he carefully attended to dependent origination in direct and reverse order." — thus stated in the Udāna Pāli (Ud. 1) — and this Khandhaka Pāli, to show their non-contradiction... "udāne panā" and so on, was begun. Here, "by means of that" means by means of knowing the condition and cause, and by means of attaining the destruction of conditions. "Each single part" means each single part in the direct and reverse orders. "He thus paid attention on the night of the first day" means he paid attention in direct and reverse order throughout all three watches of the night. Indeed, the Blessed One, apart from the seven days at the Jewel House, for the remaining six seven-day periods, reviewed the Dhamma from time to time, and mostly abided experiencing the bliss of liberation. But during the seven days at the Jewel House, he abided solely by way of investigating the Abhidhamma. Therefore, the meaning is that what is said in this section of the Pāli text refers to the attention paid on the night of the first day, among the acts of attention produced by way of reviewing the Dhamma from time to time. The commentary on the Bodhi story is finished. Commentary on the Ajapāla story 4. "At the end of that seven-day period" means with the passing of the seven days of the cross-legged posture. "Having arisen from that concentration" means having arisen from that concentration of the attainment of the fruit of arahantship, according to the prescribed time. "Other qualities that make one a Buddha" means other qualities that establish his Buddhahood, in addition to the Buddha-qualities that were the cause of his constant absorption day and night, starting from the full moon of Vesakha. The construction is: "Are there indeed other qualities that reveal his Buddhahood to others, saying 'This is a Buddha'?" "To some deities" means to deities other than those who have attained the path, realized Nibbana, and know the Buddha's qualities in part. "With unblinking eyes" means with eyes devoid of blinking, due to their steady and clear pupils, expanded by the rapture of the Dhamma. "At the Jewel Walk" means at the jewel-made walk created by the deities. "They also say that 'that place became known as the Jewel House Shrine by reflecting on the seven treatises which are like jewels, and on the supreme jewel of the Dhamma therein'." Therefore, in the Aṭṭhasālinī (Dhs.A. Nidānakathā), it is said: "The Jewel House is not a house made of jewels, but by reflecting on the seven treatises... The place of coolness is to be known as a jewel-house. Why was this called the Ajapāla Nigrodha? It is said, "because of him," and so on. Some say, "Because old brahmins, unable to recite the Vedas there, built houses with walls and enclosures and all lived there, therefore it was named 'Ajapāla Nigrodha'." The meaning of the word there is: "Ajapā" means those who do not recite, meaning, those who do not study the mantras. "Ajapā lanti" means they take, they dwell here, hence "Ajapāla." Others say, "Because at midday, it protects and guards the goats that enter its shade, therefore the name 'Ajapāla' became current for it." In any case, this is the name of that tree. "Experiencing the bliss of liberation" means while investigating the Dhamma, he also experienced the bliss of liberation from time to time. Or the reading here should be taken as: "Investigating the Dhamma and experiencing the bliss of liberation." Indeed, in the Udāna Commentary (Ud.A. 4) this is also the reading. "Investigating the Dhamma" here means he thus contemplated the path of the Abhidhamma method: first, the Dhamma-saṅgaṇī treatise, then the Vibhaṅga treatise, the Dhātukathā treatise, the Puggalapaññatti treatise, the Kathāvatthu, the Yamaka, and then the great treatise, the Paṭṭhāna. There, when his mind was immersed in subtle and delicate points, joy arose. When joy arose, his blood became clear. When his blood was clear, his skin became clear. When his skin was clear, rays of light, the size of pinnacled houses and so on, rose from the front of his body and spread into the sky, like a herd of Chaddanta elephants plunging into the eastern direction, they spread into infinite world-systems. Rising from the back of his body, they spread into the western direction. Rising from his right shoulder-peak, they spread into the southern direction. Rising from his left shoulder-peak, they spread into the northern direction, into infinite world-systems. From the soles of his feet, coral-sprout-colored rays emerged, piercing the great earth and splitting the water in two. and having split the wind-mass, it soared into the space without support. A blue-colored ray-circle, like a jewel-string revolving from the head, arose, pierced through the six deva-worlds, crossed over the nine brahma-worlds, and soared into the space without support. On that day, in countless world-systems, countless beings all became golden-colored. And on that day, the rays that emanated from the Buddha's body are said to be still going to infinite world-elements even to this day. And not only in this week, while contemplating the Dhamma, did rays emanate from his body, but it should also be understood that in the week of the jewel-house, while contemplating the Paṭṭhāna, rays likewise emanated from his body. This has been said in the Aṭṭhasālinī (Dhammasaṅgaṇī Aṭṭhakathā, Nidānakathā): "In these twenty-one days, not on a single day did rays emanate from the Master's body. But in the fourth week, he sat in the jewel-house in the north-west direction. Even while contemplating the Dhammasaṅgaṇī there, no rays emanated from his body. Even while contemplating the Vibhaṅga, Dhātukathā, Puggalapaññatti, Kathāvatthu, and Yamaka, no rays emanated. But when he descended to the Mahāpakaraṇa and began to contemplate, 'Hetupaccayo, ārammaṇapaccayo...pe... avigatapaccayo,'