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in Upatissa village, not far from Rājagaha city. On that very day, his companion also conceived in the womb of a Brāhmaṇī Moggalī in Kolita village, not far from Rājagaha itself. It is said that those two families were bound and connected friends for seven generations. For those two, they provided care for the pregnancy on the same day. After ten months, sixty-six nurses were brought for them who were born. On the naming day, the son of the Brāhmaṇī Sārī was named "Upatissa" because he was the son of the chief family in Upatissa village; the other was named "Kolita" because he was the son of the chief family in Kolita village. Therefore, it is said, "In their lay life, they were known by the names Upatissa and Kolita." Regarding "attended by two hundred and fifty youths," some also say "attended by five hundred youths each." This is stated in the Aṅguttara Nikāya Commentary: "When Upatissa the youth went to the river or the park to play, five hundred golden palanquins were his retinue; for Kolita the youth, five hundred noble chariots. Both of them were attended by five hundred youths each." And in Rājagaha, there was an annual Giragga festival. For both of them, a couch was set up in the same place. Both sat together, watched the festival, and laughed. They laugh where it is fitting to laugh, They are moved where it is fitting to be moved, They give gifts where it is fitting to give gifts. For them, by this very rule, One day, while watching the festival, Due to the maturity of their wisdom, Not like on previous days, Laughter at the place for laughter, Or being moved at the place for emotion, Or giving gifts at the place suitable for giving gifts, Did not happen. But both people thought thus: "What is there to see here? All these, before reaching a hundred years, Will go to a state of non-existence. But for us, it is fitting To seek a path to liberation." Taking this as their object, they sat down. Then Kolita said to Upatissa: "Friend Upatissa, You are not joyful and delighted as on other days, You are of a discontented disposition. What have you observed?" "Friend Kolita, There is no essence in observing these things, This is meaningless. It is fitting to seek one's own path to liberation." "Thinking this, I am sitting." "But why are you discontented?" He also said the same. Then, knowing that he shared the same intention with him, Upatissa said thus: "It is well thought by both of us. But for those seeking the path to liberation, It is fitting to obtain a monastic life. With whom shall we go forth?" Now at that time, Sañcaya the wanderer was residing in Rājagaha, With a large company of wanderers. They, thinking "We shall go forth with him," Together with five hundred young men, Went forth with Sañcaya. From the time of their going forth, Sañcaya attained extraordinary gain, Fame, and renown. They, in a few days, Having mastered all of Sañcaya's doctrine, Asked, "Teacher, is your knowledge limited to this much, Or is there more?" Sañcaya said, "It is just this much. All has been known by you." Hearing his words, They thought, "If this is so, Then living the holy life with him is meaningless. We went forth to seek the path to liberation, But that cannot be found with him." Ah, this Jambudīpa is vast! Wandering through villages, towns, and capitals, we shall surely find a teacher who preaches the Dhamma of liberation. From then on, wherever they heard "There are wise ascetics and brahmins," they went there and engaged in question-and-answer discussions. No one else was able to answer the questions they posed, but they, in turn, answered their questions. Thus, having traversed the entire Jambudīpa, they returned to their own place and made an agreement: "Friend Kolita, whoever first attains the deathless, let him inform the other." To briefly present this very story, it is said: "There, seeing the great multitude... ...they made an agreement." There, "of the white-clad ascetic" means of the ascetic wearing white garments. This shows that he was not a naked ascetic. In "with a pleasing going forth," and so on: "with a pleasing" means with a pleasing, suitable, and ascetic-like manner. "Going forth" means with his walking. "Returning" means with his turning back. "Looking forward" means with his looking ahead. "Looking around" means with his looking hither and thither. "Bending" means with his bending of the limbs. "Stretching" means with his stretching of those same limbs. In all these instances, the instrumental case indicates the characteristic of being such. Therefore, it means "being endowed with pleasing going forth, returning, looking forward, looking around, bending, and stretching, because of being composed of mindfulness and clear comprehension." "Downcast eyes" means eyes cast downwards. "Endowed with proper deportment" means one whose deportment is proper due to that pleasing going forth, and so on. "Known by those who seek" means Nibbāna, which is inferred by inferential knowledge as "there must be the deathless if there is death," and which is thus "known to exist." The connection is: "seeking, searching for that, 'would that I might follow this bhikkhu from behind, from behind!'" "As stated in the Sudinnakaṇḍa": "In the houses of generous donors, there are halls, and seats are arranged there. Water and gruel are set out. There, monastics, having wandered for alms, sit down and eat." they enjoy. If they wish, they even take the property of the donors. Therefore, that too should be understood as the root of some wall of some family's such a hall," thus, as explained. "Speak little or much," the wanderer, thinking, "I am named Upatissa. You, according to your ability, speak little or much. It is my burden to penetrate this with a hundred ways, with a thousand ways," thus he spoke. And "cessation" is said by the method of ekadesasarūpekasesa for cessation and the means to cessation, showing this, he says, "or else," and so on. "They complete" is the conclusion. "Having heard this discourse on Dhamma, the dust-free, stainless Dhamma-eye arose." Here, the wanderer, having heard only the first two phrases, was established in the fruit of stream-entry, which is endowed with a thousand ways. The other two phrases were completed at the time of stream-entry, this should be understood. "For many aeons and aeons" here, ten tens are a hundred, ten hundreds are a thousand, a hundred thousands are a hundred thousand, a hundred hundred thousands are a koti, a hundred hundred thousand kotis are a pakoti, a hundred hundred thousand pakotis are a kotipakoti, a hundred hundred thousand kotipakotis are an ekanahuta, this should be understood. 61. Then the wanderer Sāriputta approached the wanderer Moggallāna. (A.N.A. 1.1.189-190; Dhp.A. 1.10, Sāriputta Thera's Story) Having become a stream-enterer, when no further special attainments arose, he reflected, "There must be a reason for this," and said to the Elder, "Venerable sir, do not extend the Dhamma teaching further. Let this be enough. Where does our Teacher reside?" "In Veḷuvana, wanderer." "Venerable sir, you go first. I have a companion. And we have made a mutual agreement: 'Whoever first attains the Deathless, he should inform the other.' I will fulfill that promise, take my companion, and come to the Teacher by the same path you took." Having fallen at the Elder's feet with the five-point prostration, having circumambulated three times, and having sent off the elder, he went towards the wanderers' park. 62. He spoke to the wanderer Sāriputta, saying: "Today, the complexion of my friend's face is not as on other days. Surely, he must have attained the Deathless." Asking about the attainment of the Deathless, he spoke thus. And he, having acknowledged, "Yes, friend, the Deathless has been attained," and having related the entire account, recited that same verse. At the end of the verse, the wanderer Moggallāna was established in the fruit of stream-entry. Therefore it was said: "Then to the wanderer Moggallāna... the Dhamma-eye arose." "Let us go, friend, to the presence of the Blessed One," he said, having asked, "Where, good sir, does the Teacher reside?" And when it was said, "In Veḷuvana, good sir, so it was told to us by our teacher, the elder Assaji," he spoke thus. The elder Sāriputta, being always respectful of his teacher, said to his friend, the wanderer Moggallāna: "We shall tell our teacher, the wanderer Sañcaya, about the Deathless we have attained. If he understands, he will penetrate it. If he does not penetrate it, he will believe us and go to the presence of the Teacher. Having heard the teaching of the Buddhas, he will realize the path and its fruits." Then both of them went to Sañcaya. Therefore it was said: "Then Sāriputta and Moggallāna approached the wanderer Sañcaya." Having approached, they said: "Teacher, what are you doing? A Buddha has arisen in the world, the Dhamma is well-expounded, the Sangha is well-practiced. Come, let us see the Ten-Powered One." He said, "What are you saying, my children?" And having stopped them, he explained to them the excellence of gains and fame. They said: "May such a dwelling as disciples always be ours. As for your going or not going, you know best." Sañcaya, knowing, "These, knowing so much, will not do my bidding," said: "Go, my children. I am to dwell as a disciple in old age." "I cannot," he said. Unable to awaken him with hundreds of reasons, they took the people who followed their advice and went to Veḷuvana. Of five hundred disciples, two hundred and fifty returned; two hundred and fifty went with them. Therefore it is said: "Then Sāriputta and Moggallāna, taking those two hundred and fifty ascetics, approached Veḷuvana." "Vimutta" refers to Sāriputta and Moggallāna, who were devoted to the liberation of fruition, which has the Nibbāna of the aforementioned characteristic as its object. This is the connection to "he declared." Having thus declared, the Teacher,