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becomes a condition for the other, and the anger of that one becomes a condition for the other. Thus, both fall, weeping and wailing. For when both are angry, anger, with sharp conduct, having the nature of burning its support, arising through increasing more and more in each other, burning the heart-base, destroys the extremely delicate body born of kamma. Then the entire existence disappears. This is an example of not nourishing hatred. But for not nourishing delusion, the Devas who are corrupted by play should be seen. For due to delusion, their mindfulness is confused. Therefore, through play, they pass the mealtime and pass away. They, it is said, having attained great splendor and power through special merit, playing a festival, due to the greatness of that prosperity, do not even know "We have eaten food, we have not eaten food." Then, from the passing of one mealtime onwards, even continuously eating and drinking, they just fall, they do not remain. Why? Because of the strength of the energy born of kamma. For the energy born of kamma of humans is weak, the body born of kamma is strong. Their energy Due to the weakness of the body's heat and the strength of the physical body, even after seven days, with hot water gruel and so forth, it is possible to sustain the body. But the deities' energy is strong, because of their birth from abundant merit, and because of the digestion of their excellent, heavy, smooth, ambrosial food. Their physical body is weak, soft, subtle, and light. That is why the Blessed One, seeing Sakka, the king of deities, unable to stand on the natural ground in the Indasāla Cave, said, "Assume a gross body!" Therefore, they cannot remain after missing one mealtime. Just as a lotus or water lily placed on a hot rock at midday in summer, even if watered with a hundred pots in the evening, does not return to its natural state but perishes, even so, even if they eat, drink, and chew continuously afterwards, they still pass away, they do not remain. What then is their food, and what is their mealtime? For all deities in the sense-sphere, ambrosia is their food. It is more refined for those above than for those below. They eat it daily, according to their respective days. Some say, "They eat ambrosial food the size of a cat's paw. As soon as it is placed on the tongue, it pervades the body from the tips of the hair to the tips of the nails. This is sufficient for their sustenance for seven days, according to their respective days." Who then are these deities called "corrupted by play"? There is no discussion in the commentary stating "these are they." But since it is said without distinction, "the energy born of kamma is strong, the physical body is weak," it should be understood that whichever deities subsist on solid food act in this way, they pass away in this way. Some, however, say, "They are the Nimmānarati and Paranimmitavasavatti deities. They are called 'corrupted by play' merely by being corrupted by play." But it is stated in the commentary itself that the "corrupted by mind" are the Cātumahārājika deities. Some also say "the 'corrupted by play' are also the Cātumahārājika deities." Thus, the three, lust and so forth, should be understood as "fires" in the sense of burning continuously. The three, birth and so forth, are various kinds of suffering. By its nature of burning, it is fire. The burning up of sorrows and so on is evident. The rest here is just as described. Thus, in this discourse, the characteristic of suffering is stated, because the state of suffering is described as suffering, due to the burning nature of the eye and so on by eleven fires. The commentary on the Discourse on Burning is finished. The commentary on the story of the Uruvela miracles is finished. Commentary on the story of the meeting with Bimbisāra 55. Now, to explain the obscure commentary on phrases such as ‘Then the Blessed One, having stayed at Gayā Sīsa as long as he wished,’ the section beginning with ‘Laṭṭhivana, in the palm grove’ is commenced. There, 'in the palm grove' means in a park so named due to the abundance of palm trees. In phrases like ‘some, having saluted the Blessed One with clasped hands,’ the term ‘having saluted with clasped hands’ refers to those who were on both sides, and it was said with reference to them. They, it is said, thought thus: ‘If those of wrong view accuse us, saying, “Why did you salute the ascetic Gotama?” To them we will say, “Is it salutation merely by making an añjali?”’ ‘If those of right view accuse us, saying, “Why did you not salute the Blessed One?”’ ‘“Is salutation only by striking the head on the ground? Is not the act of añjali also salutation?” we will say.’ ‘Having made known their name and clan’ means: those who say, ‘Sir Gotama, I am the son of so-and-so, named Datta, named Mitta, I have come here,’ make known their name. And those who say, ‘Sir Gotama, I am named Vāseṭṭha, named Kaccāna, I have come here,’ make known their clan. These, it is said, were poor, old family sons, who did this thinking, 'We will become known in the assembly by our name and clan.' But those who sat silently, they were both cunning and foolish. There, the cunning ones thought: ‘If one engages in a conversation or two, one becomes familiar. Then, with familiarity, it is not proper not to give a morsel or two of alms.’ Thus freeing themselves from that, they sat silently. And the foolish ones, simply out of ignorance, like a lump of clay, sat silently wherever they happened to be. . In "Kisakovadāna," the phrase "kisakānaṃ ovadāno kisakovadāno" (the instruction for farmers is Kisakovadāna) is used to explain this meaning, and then "tāpasacariyāya kisasarīrattā" (because of the emaciated body due to ascetic practices) and so on are stated. "Aggihutta" means fire-worship. "Rūpādayo" (forms and so on) are called "kāmā" (sensual pleasures) here because they are desirable, thus it is said, "ete rūpādayo kāme" (these forms and so on are sensual pleasures). "Yaññā abhivadanti" means they say that sacrifices are accomplished because of the offering. In "Upadhīsu," there are four upadhī: kāmupadhi (substratum of sensual pleasures), khandhupadhi (substratum of aggregates), kilesupadhi (substratum of defilements), and abhisaṅkhārupadhi (substratum of volitional formations). Sensual pleasures are also called "upadhī" by the meaning that happiness is supported here, as stated in "yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo" (whatever happiness and joy arise dependent on the five strands of sensual pleasure, this is the gratification of sensual pleasures). The aggregates are also called "upadhī" because they are the support for suffering rooted in the aggregates. Defilements are also called "upadhī" because they are the support for suffering in the lower realms. Volitional formations are also called "upadhī" because they are the support for suffering in existence. Among these, khandhupadhi is intended here, thus it is said, "khandhupadhīsu malanti ñatvā" (knowing that they are defilements in the substrata of aggregates). "Yaññā malameva vadanti" means they say that sacrifices accomplish only defilement. "Yiṭṭhe" means in a great sacrifice. "Hute" means in the daily fire-worship. "Kāmabhave asattaṃ" means unattached to the realm of sensual pleasures, meaning it is free from it. 57-58. "Āsīsanā" means aspiration. Among divine gold, "siṅgīsuvaṇṇa" (Siṅgī gold) is said to be the best of all, thus "siṅgīnikkhasavaṇṇo" (the color of a Siṅgī-nikkha). Just as among human-used gold, that which is alloyed is inferior, that which is refined by mercury is superior to that, that which is naturally occurring is superior to that, and then any divine gold is superior, so too among divine gold, cāmīkara is superior to sātakumbha, sātakumbha to jambunada, and jambunada to siṅgīsuvaṇṇa, therefore it is the best of all. "Siṅgīnikkha" refers to a gold plate made of Siṅgī gold of a nikkha's measure. If it is made with less than a nikkha, it is not resistant to rubbing and polishing, and if made with more, it is resistant to rubbing and polishing, but it is not bright. It is known as pure metal, and being made of nikkha, it endures rubbing and polishing, and is lustrous. But some say a nikkha is twenty suvaṇṇas. Others say twenty-five suvaṇṇas. But in the Majjhima Nikāya commentary, it is said, "A nikkha is five suvaṇṇas." They say a suvaṇṇa is four dharaṇas. One who has dwelt in the ten noble abodes – Here, monks, a monk has abandoned five factors, is endowed with six factors, has one protection, has four supports, has cast off individual truths, has suppressed the search for parity, has unclouded intentions, has a tranquil bodily formation, has a well-liberated mind, has well-liberated wisdom. And how, monks, is a monk one who has abandoned five factors? Here, monks, for a monk sensual desire is abandoned, ill-will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, doubt is abandoned. Thus, monks, is a monk one who has abandoned five factors. And how, monks, is a monk endowed with six factors? Here, monks, a monk, having seen a form with the eye, is neither pleased nor displeased; he dwells in equanimity, mindful and clearly comprehending. Having heard a sound with the ear... Having smelled an odor with the nose... Having tasted a flavor with the tongue... Having felt a tangible with the body... Having cognized a mental phenomenon with the mind, he is neither pleased nor displeased; he dwells in equanimity, mindful and clearly comprehending. Thus, monks, is a monk endowed with six factors. And how, monks, is a monk one with one protection? Here, monks, a monk is endowed with a mind protected by mindfulness. Thus, monks, is a monk one with one protection. And how, monks, is a monk one with four supports? Here, monks, a monk reflects and uses, reflects and endures, reflects and avoids, reflects and dispels.