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the word "evaṃ" (yes) is for affirmation. "Frequently, 'Oh, what bliss! Oh, what bliss!' he uttered this exclamation" —just as those bhikkhus say, that is so— he acknowledges his own exclamation. "But why, Bhaddiya?" means why does the Blessed One ask? Does he not know his mind? No, he does not know it, but to make him state the matter and thereby make those bhikkhus understand. asks. This has been said: "Knowing, Tathāgatas ask; knowing, they do not ask," and so on. "Atthavasa" means reason. "Antopi antepure" means within the inner palace, in the royal residence, which is the place where the women's quarters move about, where the king arranges his bathing, eating, sleeping, and so on. "Rakkhā susaṃvihitā" means the guard is well-arranged by the security personnel and others. "Bahipi antepure" means in the royal residence outside the inner palace, such as in the place where records are kept. "Evaṃ rakkhito gopito santo" means being thus guarded and protected in many places, inside and outside, in the royal residence, royal capital, and kingdom, by many hundreds of well-arranged guards, defenses, and protections, for my own safety and comfortable living. The words "bhīto" and so on are synonyms. Or, "bhīto" means fearing other kings. "Ubbiggoti" means agitated, disturbed by the fear and agitation arising from natural disturbances even in one's own kingdom. "Ussaṅkīti" means suspicious, constantly suspecting due to the saying "a king should always be untrusting," and due to the suspicion arising from the failure of those various duties. "Utrāsīti" means terrified, by a terror capable of causing even bodily trembling, which arises from the thought, "even from those close to me, some harm might come to me unknowingly." Some also read "utrasto." "Viharāmīti" means I live, being thus. "Etarahīti" means now, from the time of becoming a renunciant. "Ekoti" means alone, without companions. This shows the solitude of the body. The meaning of the words "abhīto" and so on should be understood as the opposite of what was said. By "abhītāditā" (fearlessness, etc.) due to the absence of the cause of fear and so on, and the absence of the thicket of defilements that are its cause, this shows the solitude of the mind. "Appossukkoti" means unconcerned about bodily protection. "Pannalomoti" means with hair not standing on end, due to the absence of the shuddering that causes hair to stand on end. These two words show living freely. "Paradattavuttoti" means living on what is given by others, such as robes. By this, it shows Always, by showing the absence of attachment, he demonstrates the absence of all remaining causes of fear. "With a mind like a deer" means with a mind that has become like a deer, because of dwelling at ease. For a deer, dwelling in a forest on a path without humans, stands, sits, lies down at ease, and goes wherever it wishes with unhindered movement. Thus he shows, "I too dwell." This was said by the Paccekabuddha – Just as a deer unbound in the forest; Goes for pasture wherever it wishes; A wise person, seeing independence; Should wander alone like a rhinoceros horn. "This, indeed, venerable sir, is the advantage," said the Blessed One, "namely, my present supreme bliss of solitude, the bliss of attainment of fruition. Seeing this very reason, I exclaim, 'Oh, happiness! Oh, happiness!'" "This meaning" means having known in all aspects this meaning of the Elder Bhaddiya, called the bliss of solitude, which transcends the realm of ordinary people. "This exclamation" means he exclaimed this exclamation which reveals the power of the cessation of fear and sorrow with their causes. "In whom from within there are no angers" means in which noble person, from within, in one's own mind, the mental defilements that cause mental agitation, such as lust, or indeed various kinds of anger and ill-will due to various causes like objects of hatred, do not exist; they are not found, having been abandoned by the path. For this word "antara," although it is seen in the sense of 'reason' in phrases like "What is the difference between me and you?", in the sense of 'middle' in phrases like "in the middle of the country during snowfall", in the sense of 'interval' in phrases like "between Jetavana and Savatthi", and in the sense of 'mind' in phrases like "fear born from within", here too, it should be understood as 'mind'. Therefore it is said, "in whose mind angers do not exist." In explaining the meaning of the word "abhava" with the word "vibhava," he states the reason: "vibhava and abhava are one in meaning." He says that the word "iti" indicates manner, thus: "thus, various kinds of existence and non-existence." Transcended. has transcended. And here, "whose" should be construed as "who has overcome" by means of case transformation. That one, free from fear, means that such a one, endowed with the aforementioned qualities, an Arahant, is free from fear due to the absence of mental agitation, due to transcending existence and non-existence, and due to the removal of the causes of fear. Happy with the bliss of seclusion and the bliss of the highest fruit, and sorrowless precisely because of being free from fear. "Gods do not experience for seeing" means that, excluding those who have attained the path, all other gods by birth, even if they strive, do not experience, are not able, are not capable of seeing (for the purpose of seeing) by means of perceiving the workings of the mind, much less humans. Even trainees, like ordinary people, do not know the mental activity of an Arahant. "His sight is difficult even for gods" means that here too, by means of perceiving the workings of the mind, his sight is difficult for gods, unobtainable; even by gods, that sight cannot be reached – this is the meaning to be understood. Here, the prefix "du-" has the meaning of absence, as in "duppañño" (unwise) and so on. 333. "Bhattābhihāro" means food to be brought. To show its measure, "five hundred pots of cooked rice" is said. There, one pot of cooked rice holds food for ten men. "By gain, honor, and fame": here, "gain" means the gain of the four requisites. "Honor" means the gain of those very well-made, well-prepared things. "Fame" means a sound of praise. "Mind-made body" means a Brahma-body produced by the meditative mind. "Upapanno" means attained. "Attaining a self-existence" means attaining a body. "Two or three Magadhan village fields": here, a Magadhan village field is small, is medium, is large. A small village field is forty oxen-lengths this way, forty oxen-lengths that way, so it is a quarter-league. A medium one is a quarter-league this way, a quarter-league that way, so it is half a league. A large one is one and a half quarter-leagues this way, one and a half quarter-leagues that way, so it is three quarter-leagues. Among these, three by a small village field, and by a small and a medium one And two village-fields are his body. His body is three gavutas. "I will protect" means I will tend, I will guard. "Protect this" means protect this. Commentary on the Story of the Five Teachers 334."Teachers" means group-teachers. "Nāssassa" means it would not be for him. "Taṃ" means that teacher. "Tena" means unpleasantly. "Samudācareyyāma" means we would speak. "Sammannati" means he shows respect to us. Therefore it is said "sammāneti", or "sammannati" means he is respected by others. 335."They would break bile into the nose" means they would put bear-bile or fish-bile into the nostrils. "For destruction" means for decline, for ruin. "Mule" means born of a donkey in the womb of a mare; they mate it with a horse, and it, having conceived, cannot give birth when the time comes; it stands striking the ground with its feet; then they tie its four feet to four stakes, cut open its belly, and extract the foal; it dies right there. Therefore it is said, "It conceives for its own destruction." 339."Potthanikā" means a knife, which is also called "kharanti". Commentary on the Story of Sending Nāḷāgiri 342."Do not approach the elephant-serpent, O elephant" means, O elephant, do not approach the Buddha-serpent with murderous intent. "Suffering" means suffering because it is a cause of suffering. How is that suffering? It says, "For one slain by an elephant," etc. It shows that the killing of the Buddha-serpent is a cause of suffering in a bad destination, by denying a good destination for one slain by an elephant. "Ito" means from this birth. "Yato" means because. "Ito paraṃ yato" means or it means for one going beyond this. "Mada" means the intoxication of conceit. "Pamāda" means the state of heedlessness. "Paṭikuṭita" means shrunken. "Alakkhika" means shameless. "Yatra hi nāma" means whoever. Commentary on the Story of Requesting Five Things 343."Three-meal" means food to be eaten by three; it means we will arrange for three to eat together after receiving it. "Kokālika" and so on are the names of the four leaders of Devadatta's faction. "Life-eon" means one great eon. making it one-eightieth, then a period of time equal to one part, called an intermediate eon. Having said this to Venerable Ānanda (Udāna Commentary 48), Devadatta, having completed all the preliminary stages of the schism, thought, "Today, I will definitely perform a separate Uposatha and Saṅgha-kamma," and spoke these words, "From today onwards," and so on. Therein, "apart from the Blessed One" means without the Blessed One, meaning, "not making him the Teacher." "I will perform Uposatha and Saṅgha-kamma apart from the community of bhikkhus" means, "I will perform a separate Uposatha and Saṅgha-kamma with the bhikkhus who follow me, without the community of bhikkhus who are obedient to the Blessed One." "From today onwards, venerable sir, Devadatta will split the Saṅgha" means, thinking, "Devadatta will definitely split the Saṅgha today," because all those who would cause the schism were prepared by Devadatta, he spoke thus.