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due to the strong faith accumulated through long acquaintance with previous Buddhas, aroused by the sublime joy that arose, having the Buddha as its object, a special light, similar to the light of insight, born of mind-conditions and season, appeared. Some say it was made by deities, but the former explanation is more appropriate here. "Come, Sudatta!"— that merchant, it is said, while going, thought, "In this world, many sectarians like Pūraṇa Kassapa say, 'We are Buddhas, we are Buddhas,' how then would I know the Master's Buddhahood?" Then it occurred to him, "The name that arose due to my qualities is known by the general public, but my family-given name, apart from me, no one knows. If he is a Buddha, he will address me by my family-given name." The Teacher, knowing his thought, spoke thus. "Completely extinguished" means extinguished by the complete extinction of defilements. "Attachments" means attachments in the sense of clinging to forms, etc.; these are cravings. "Peace" means the calming of defilements. "Having attained" means having reached by the highest path. The rest here should be understood according to the Pāli. Whatever obscure meaning there is here, that has already been stated in the commentary. 306. "We ourselves are the expenses"— it is said, "'veyyāyika' is said to mean 'making expenses'." The commentary on the story of Anāthapiṇḍika's incident is finished. Commentary on the story of allowing the chief seat, etc. 310-311. D. "Akkhiṇodaka" means water brought forward. Then the Blessed One addressed the bhikkhus. When those bhikkhus, according to their own preferences, spoke of the foremost seats and so on, [The Buddha said:] "Not, bhikkhus, in my Dispensation, is one who has gone forth from a warrior family, or from a brahmin family, or from a householder family, or a Vinaya-holder, or a Suttanta-knower, or an Abhidhamma-knower, or one who has attained the first jhāna and so on, or a stream-enterer and so on, the measure for attaining foremost seats and so on. But rather, bhikkhus, in this Dispensation, reverence, rising up, the anjali gesture, and proper conduct should be performed according to seniority. The foremost seat, the foremost water, the foremost almsfood should be received. This is the measure here. Therefore, an elder bhikkhu is worthy of these. Now, bhikkhus, Sāriputta, my chief disciple, the one who turns the Wheel of Dhamma after me, is worthy of receiving the seat next to mine. He, not finding a lodging this night, spent the night at the foot of a tree. You are already so disrespectful, so irreverent. As time goes on and on, how will you live?" Having said this, in order to give them advice, [he said:] "Formerly, bhikkhus, even animals, [thought:] 'It is not fitting for us to live disrespectfully, irreverently, with discordant conduct towards one another. Having recognized the eldest among us, we will perform acts of reverence and so on towards him.' Having thoroughly investigated and known, 'This one is the eldest,' and having performed acts of reverence and so on towards him, they went filling the path of the devas." Having said this, and having brought up the past, he addressed the bhikkhus to illustrate it. "Ye vuḍḍhamapacāyanti" means there are three kinds of elders: elders by birth, elders by age, and elders by virtue. Among these, one endowed with birth is called an elder by birth. One established in age is called an elder by age. One endowed with virtue is called an elder by virtue. Among these, an elder by virtue and by age is intended as "elder" in this context. "Apacāyanti" means they honor with acts of reverence towards elders. "Dhammassa kovidā" means reverence towards elders. skilled in the Dhamma. "In this very Dhamma" means in this very existence. "Praiseworthy" means worthy of praise. "And a good destination in the future" means that even in the next world, which is to be gone to after leaving this world, their destination is good. This is the meaning. Here is the summary of the meaning: Bhikkhus, whether they are khattiyas or brahmins, vessas or suddas, householders or renunciants, or even animals, whatever beings are clever and skilled in the act of honoring elders, who honor those endowed with virtues and advanced in age, they receive praise, commendation, and eulogy in this very existence as those who honor elders, and upon the breaking up of the body, they are reborn in heaven. The description of the discourse on allowing the chief seat, etc., is finished. The description of the discourse on refusing seats, etc. 313-4. "Dedicated" means dedicated by laypeople to the Sangha. "Made by laypeople" means made and arranged by laypeople, meaning it belongs to laypeople. "Without going too close" means without going to a place too near the bhikkhus. The description of the discourse on the appointment of one who takes charge of lodgings. 318. "For by reason of the requisites, it will be maintained" means that the elder bhikkhus, because of those requisites, will maintain that lodging without going elsewhere to reside. This is the meaning. "They will become wanderers" means they will become those with scattered belongings, meaning they will take their own requisites and wander here and there. This is the meaning. "Long halls" are walking halls. "Circular pavilion" is an assembly hall. "Afflicts" means oppresses. "But in Jambudīpa" refers to bhikkhus in the noble land. They, it is said, make such arrangements. "The alms-village should not be disturbed" elaborates on the meaning already stated with "people there should not be spoken to," etc. "Having cut off the thought" means without giving rise to such a thought as, "Seeing him going in this manner, they will stop him and give him requisites." "If one of them" means one wise person among those people. "Covering cloth" means a cloth for covering, meaning a robe for covering the body. Pa Should be kept in order, that is, by sweeping and so on. At the circular platform, that is, at the circular platform of the shrine. And the circular platform is called the square platform above the shrine. Having withdrawn, that is, having moved away from the monastery. Having entrusted, that is, having given a field or a coconut grove or money to the monastery workers and so on, saying, "Let the profit arising from this be for the Vassāvāsika (rainy season residence)." Having performed the duties, that is, having performed the duties to be done in that lodging. It should be done according to the individual, that is, in the manner to be stated later: "The bhikkhus are troubled by robes, it is pleasing to make robes for the bhikkhus with this much rice portion," it should be done according to the individual's concern. But it should not be done according to the Saṅgha's concern, saying, "The Saṅgha is troubled by robes," and so on. Robe requisites, that is, requisites called robes. Stated, that is, stated in the Mahāaṭṭhakathā. Why is it stated thus? It says, "For thus the junior will take from the senior, and the senior from the junior." Since one cannot make oneself receive it oneself, the meaning is that when two are appointed, the junior will take from the senior, and the senior from the junior, both will take from each other. It should be understood that even if it is taken by another at the command of the one appointed to take lodgings, the taking is valid. Is it permissible to appoint eight or sixteen people individually, or all at once? It is permissible all at once. For the Saṅgha does not perform an act of censure against the Saṅgha, but it is permissible to grant appointment to many at once. Therefore, in the Sattasatikakkhandhaka, in the appointment for the Ubbāhika, eight people were appointed at once. Path, that is, long halls built on the path. Pond, that is, halls built at the pond for those bathing. Tree roots and so on, covered and with doors, are lodgings. Having separated, that is, having disjoined, meaning having made them distinct. In the lodgings, that is, in the dwellings. Having put in, here, putting in means the Vassāvāsika arising from this for those residing in them. not giving. It should be entered, meaning that other monks, having stayed in that monastery of great gain, and having performed the duties at the shrine, should then take the gain— this is the intention. He releases the requisites, meaning he does not accept the robe requisites. This too, meaning that requisite which was released by him. It should be taken by binding, meaning, "Stay in this tree or pavilion, perform the duties at the shrine, and then take it"— it should be taken by binding in this way. "Where indeed shall I stay? Where will it be comfortable to stay? Or where will there be requisites?"— one who wanders with such thoughts is a thought-wanderer. In forest dwellings, for the purpose of knowing dangers, it is desirable, therefore it is said, "Five, five torches should be struck." Duties, meaning the agreed-upon duties. All three kinds, meaning all three kinds by way of study, practice, and penetration. Having purified, ordain them, meaning, having examined the suitable and well-behaved sons of good families, ordain them. The ten-item discourses are: the discourse on fewness of wishes, the discourse on contentment, the discourse on seclusion, the discourse on non-association, the discourse on the arousal of energy, the discourse on morality, the discourse on concentration, the discourse on wisdom, the discourse on liberation, the discourse on the knowledge and vision of liberation. A word that leads to contention is contentious. Not abandoning the four protections, meaning not abandoning these four protections: recollection of the Buddha, loving-kindness, foulness, and mindfulness of death. The duty of chewing tooth-sticks should be explained, and here, regarding the duty of chewing tooth-sticks: whoever comes daily into the midst of the Sangha, by him, from the tooth-sticks