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though subtle by way of origin due to being indeterminate, is gross by way of nature and so on. For it has been said: "Indeterminate feeling is subtle, painful feeling is gross. Feeling of one not in attainment is gross, tainted feeling is gross." (Vibh. 11) And just as painful feeling, so too pleasant feelings and others are gross by way of origin, but subtle by way of nature and so on. Therefore, so that there is no confusion by way of origin and so on, the grossness and subtlety of feelings should be understood. That is to say: Indeterminate feelings are subtle by way of origin compared to wholesome and unwholesome. There, one should not consider such distinctions of nature and so on, like "Which is indeterminate? Is it painful? Is it pleasant? Is it of one in attainment? Is it of one not in attainment? Is it tainted? Is it taintless?" This method applies everywhere. Furthermore, according to the saying: "Taking this or that feeling, feelings should be seen as gross or subtle," even among unwholesome feelings and so on, feeling accompanied by hatred, like fire burning its own support, is gross compared to feeling accompanied by greed; feeling accompanied by greed is subtle. Even feeling accompanied by hatred, that which is fixed is gross, that which is unfixed is subtle. Even among fixed ones, that which endures for an eon is gross, the other is subtle. Even among those enduring for an eon, that which is unprompted is gross, the other is subtle. But feeling accompanied by greed, that which is associated with wrong view is gross, the other is subtle. That too, if fixed, enduring for an eon, unprompted, is gross; the other is subtle. Generally, unwholesome feelings with many results are gross, with few results are subtle. But wholesome feelings with few results are gross, with many results... are subtle. Moreover, volitional actions in the sense-sphere are coarse, those in the fine-material sphere are subtle, then those in the immaterial sphere, then the supramundane. Volitional actions in the sense-sphere, those consisting of giving, are coarse, those consisting of morality are subtle, then those consisting of development. Even among those consisting of development, those with two roots are coarse, those with three roots are subtle. Even among those with three roots, those with prompting are coarse, those without prompting are subtle. Among those in the fine-material sphere, those connected with the first jhāna are coarse… …those connected with the fifth jhāna are subtle. Among those in the immaterial sphere, those connected with the base of infinite space are coarse… …those connected with the base of neither perception nor non-perception are subtle. Among the supramundane, those connected with the stream-entry path are coarse… …those connected with the arahantship path are subtle. This method applies to the resultant and functional feelings of those respective planes, and to the feelings described as suffering, etc., as not attained, etc., and as with taints, etc. Also, in terms of location, feelings in hell are coarse suffering, in the animal realm they are subtle… …in the realm of devas who control others' creations, they are subtle. Just as suffering, so too happiness should be applied everywhere according to its nature. Also, in terms of object, whatever feelings have a base that is inferior are coarse, those with a base that is excellent are subtle. In the distinction of inferior and excellent, that which is coarse is inferior. And that which is subtle is excellent, this should be understood. The term 'far' means that unwholesome feelings are far from wholesome and indeterminate feelings. The term 'near' means that unwholesome feelings are near to unwholesome feelings, and so on, as explained. Therefore, unwholesome feelings are far from wholesome and indeterminate feelings due to dissimilarity, non-association, and unlikeness. Similarly, wholesome and indeterminate feelings are far from unwholesome. This method applies in all cases. However, unwholesome feelings are near to unwholesome feelings due to similarity, association, and likeness. Similarly, for perception and so on, which are associated with those respective feelings, this should be understood. 23. "Having heard" means endowed with extensive learning, which is called learning from scripture and learning from realization. "Becomes dispassionate" means becomes weary. Here, "dispassion" refers to insight leading to emergence. "Becoming dispassionate, he becomes unattached" – here, the four paths are spoken of in terms of detachment. "From detachment, he is liberated" – by detachment, he is by the very cause, by way of the cessation-release, he is released. Hereby, the four fruits of recluseship are spoken of. "In the released, there is the knowledge of being released"— hereby, the knowledge of reviewing is spoken of. "Destroyed is birth," and so on, are its basis. With that knowledge, the noble disciple, reviewing, understands "destroyed is birth," and so on. But what birth of his is destroyed, and how does he understand it? Not his past birth is destroyed, for it was destroyed before; not his future birth, for there is no effort in the future; not his present birth. But the birth that would arise in the one, four, or five-constituent existences, consisting of one, four, or five aggregates, due to the path not being developed— that, by the path being developed, is destroyed by attaining the state of non-arising. He, having reviewed the defilements abandoned by the development of the path, understands that, knowing that with the absence of defilements, even existing kamma will not lead to rebirth in the future. "Lived" means dwelt, completed, done, practiced, finished. "Holy life" means the holy life of the path. For with the ordinary virtuous person, the seven trainees are said to dwell in the holy life of the path; the one whose taints are destroyed has lived the life. Therefore, the noble disciple, reviewing his dwelling in the holy life, understands "the holy life has been lived." "Done is what had to be done" means the sixteen kinds of tasks —comprehension, abandonment, realization, and development— in the four truths, by the four paths, have been completed. For the ordinary virtuous person and others perform that task; the one whose taints are destroyed has done what had to be done. Therefore, the noble disciple, reviewing his task, understands "done is what had to be done." "There is no more for this state" means now, for this state again, for such a sixteen-fold task, or for the destruction of defilements, there is no task of path-development for me— he understands this. Or, "for this state" means from this state, from this kind of currently existing continuum of aggregates, there is no other continuum of aggregates for me. But these five aggregates stand comprehended, their root cut off. like trees. He knows that they will be extinguished like a fire without fuel, with the cessation of the last consciousness. 24. Those monks, delighted, rejoiced in the Blessed One's words. Those monks, with minds well-pleased, joyful, filled with rapture and gladness, having become completely delighted, assented and approved the Blessed One's words, spoken with a voice like the sweet song of the karavīka bird, pleasant to the ear, like an anointing with ambrosia for the hearts of the wise, with a divine voice, saying, "So it is, Blessed One, so it is, Fortunate One." This is the meaning. Indeed, this word "abhinanda" (rejoice) also appears in the sense of craving, as in "rejoices, welcomes" (Saṃ. Ni. 3.5; 4.114, 118). And in the sense of approaching, as in "Both gods and humans rejoice in food" (Saṃ. Ni. 1.43). "A man long absent, who has returned safely from afar; Relatives, friends, and well-wishers, rejoice at his arrival." (Dhp. 219; Vi. Va. 861) – And in the sense of assenting, as in these. And in the sense of approving, as in "having rejoiced, having approved" (Ma. Ni. 1.205). That (word) here is applicable to approving and assenting. Therefore it is said, "they approved and assented." Their minds were liberated from the defilements without clinging. That is, their minds were liberated from theilements that were ceasing with non-arising and cessation, without clinging to any phenomenon, without taking anything as "I" or "mine." Six Arahants: six persons, including the Blessed One, were Arahants. But since the attainment of Arahantship is possible for other devas and brahmas, this is said with reference to human Arahants only, so it is said, "six humans were Arahants." The commentary on the Anattalakkhaṇa Sutta is finished. The story of the Group of Five is finished. The commentary on the story of Yasa's going forth 25. Now, to show Yasa's going forth, "At that time..." and so on, is begun. Here is the commentary on the not-so-obvious words: "in winter," and so on (Dī. Ni. Aṭṭha. 2.42; A. Ni. Aṭṭha. 2.3.39), where it is pleasant in winter. to dwell in the wrong season, this is for the winter. In the others too, the same method applies. Herein, this is the meaning of the word: dwelling in winter is "hemantaṃ" by elision of the latter part of the word, "hemantiko" means "fit for winter". In the others too, the same method applies. There, a dwelling for the rainy season is neither too high nor too low. Its doors and windows are neither too many nor too few. Floor coverings, cushions, and food and drink should be mixed. In a winter dwelling, pillars and walls are low. Doors and windows are thin, with fine holes. Wall projections are made to let in warmth. Floor coverings, cushions, undergarments, and outer garments should be warm, like blankets. Food and drink are oily and pungent. In a summer dwelling, pillars and walls are high. Doors and windows are many and wide. Floor coverings are cooling, made of fine cloth. Food and drink are sweet-flavored and cooling. Near the windows, new jars are placed, filled with water,