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the grasp of conceit as the nine kinds of conceit, the grasp of wrong view as the sixty-two kinds of wrong view. The description of the story of the group of five is finished. Description of the Story of Renunciation 25. The connection is: "At the time when the Blessed One, having established the group of five in arahatship on the fifth day, and having taught the Nalaka practice to Nalaka Thera on the seventh day, knowing the maturity of Yasa's faculties on the full moon day of Bhaddapada, watched over him while dwelling in Bārāṇasī, at that time there was one named Yasa." It is said that from his birth onwards, the fame of his family, which was like a sound of renown, or his retinue, especially increased. Therefore, his parents gave him that name. "Why did Venerable Upāli Thera say 'delicate' and so on?" To inspire later generations to renounce. The meaning is: "Even for those endowed with such excellent enjoyments, by a slight inauspicious sign in those excellent enjoyments, they became disgusted and, disregarding time and season, delighting in solitude, abandoning a great mass of enjoyments like grass, they went forth from home. For whom else would it not be so?" "Being united" means having become one with them, meaning "not separated." "Sleep overcame" means preventing the mind from engaging in even pleasant objects, it overcame and overpowered his mind, bringing it under its sway. "And all the nights" means all three watches. This shows the reason for the disfigurement seen by the retinue. Here, the word "night" is to be understood as referring to the time when there is no sun, and also to a watch. Here, it is to be understood as a watch, and also in the case of being without the three robes. "On the armpit" means of the armpit. "On the neck" means below the neck. For, having placed the neck of the drum on top, he saw the drum on the neck of the one sleeping. "Āḷambara" means a small drum. "Of the two-mouthed" is thin and long. "Vitthi" This is a designation for one played on an uneven surface. "Vippalapantiyo" means babbling incoherent talk, like seeing dreams and so on. "He thought it was a charnel ground" means "he saw his own retinue as if it were a charnel ground" – this is the connection. "Ādīnavo" means the unlovely nature. "His mind settled on disenchantment" means his mind inclined towards weariness, which is the desire to be liberated. "He uttered an exclamation" means he expressed a joyful utterance: "From now on, I will not be with these women." Indeed, two aspects became evident to him upon seeing his retinue sleeping in heedlessness: the powerful nature of defilements, and the extremely gross nature of the unlovely aspect. Thus, by the power of defilements, and by the grosser unlovely aspect, this entire world is tormented and deluded here. "Oh, how powerful are defilements!" As he kept seeing this, both those aspects became evident to him, which is why he spoke thus. "Having mounted the golden sandals" – this indicates his unattached, free departure. For his heart was strongly urged by urgency, and even if his retinue awoke, he, unable to bear the possibility of them stopping his departure, considering himself, went forth freely. "Non-humans" means deities. For they are called "non-humans" due to their common qualities with humans, such as the knowledge of realizing a good destination, their bodily form, and so on. Indeed, animals and so on, which are of a different species, are not called "non-brahmins" or "outcasts"; rather, outcasts and so on are called "non-brahmins" due to their common species. Similarly, deities are called "non-humans" due to some aspect of commonality with humans. Otherwise, if "non-human" simply meant "not human," then animals too would have to be called "non-humans." 26. Seeing the forest thicket, and being delighted, "I am well-freed from the city," he exclaimed not far from the Blessed One. "This, indeed, Yasa," the Blessed One said, referring to Nibbāna. For it is untroubled by defilements like craving, and it is unassailed, generating delight even by mere sight. "I will teach the Dhamma" by which you, merely sitting here, will attain that Nibbāna. "Sīti" means intention. "Kirāti" is an interjection used for incredulity, inarticulateness, or mockery; here, for inarticulateness. "Suvaṇṇapādukāyo orohitvāti" means "having descended from the golden sandals," or "having stepped down from the golden sandals." Indeed, this is the accusative case used in the sense of separation. To him, as soon as he was seated, without making any other pleasant conversation, without inviting him, he taught the gradual discourse. Because his faculties were fully mature, to not miss the moment of penetration, because his mind was directed towards teaching wholesome dhammas, undisturbed and unagitated, and because he saw the eminent householder had arrived recently. Why did the Blessed One teach him, whose heart was greatly agitated and who wished to be liberated, the discourse on the dangers of existence and non-existence as the very first thing? To show the dangers of all existences. For he saw the agitated and afflicted state only of the human world, not of the heavens; lest he might sometimes consider the heavenly world to be happiness. Desiring to show the dangers even of the heavens, so that with a perception of happiness there, he might direct his mind towards Nibbāna, he began the gradual discourse. Here, by speaking of giving, the benefits of giving, and the benefits of virtue, he is said to be teaching the discourse on giving and virtue. By describing the glory of heaven, he is said to be teaching the discourse on heaven. There, by speaking of the impermanence, the unsatisfactoriness, and the great danger of sensual objects and sensual defilements, he reveals the danger, the degradation, and the defilement of sensual pleasures. By speaking of the opposite benefit in renunciation, due to the absence of these things there, and due to liberation from them, he is said to reveal the benefit in renunciation. Here, "okāranti" means degradation, vileness. "Saṃkilesanti" means defilement, affliction, or torment. "Kallacittaṃ" (the ready mind) is due to the power of the faculty of wisdom, because the bonds of wrong view and doubt are overcome by the faculty of wisdom. "Muducittaṃ" (the soft mind) is by the combination of the faculty of mindfulness, which, preventing the entry of defilements like violence and aggression, and causing the entry of wholesome states like mental pliancy, makes the co-arisen mind soft. "Vinīvaraṇacittaṃ" (the unhindered mind) is due to the power of the faculty of concentration. For it is especially the opponent of the hindrances. Vī The mind is elated due to the faculty of joy. For it is the opposite of the state of sluggishness, which is sloth and torpor. The mind is clear due to the power of the faculty of faith, because clarity is its characteristic. The Elder Upāli declares this teaching as "sāmukkaṃsikā" (excellent, ultimate) in terms of its subject matter. For the Truths are the subject matter of the "sāmukkaṃsikā" teaching. Otherwise, suffering and so on would become a "sāmukkaṃsikā" teaching of Dhamma, because the Truths are designated in its explanation. 27. "Catuddisā" means in the four directions. "Abhisaṅkharesi" means he prepared. For what purpose, if it is asked? To prevent an obstacle to the special attainment for both. If he were to see his son, the son's attainment of the Dhamma-eye and the arising of arahantship, and the elder's attainment of the Dhamma-eye would not occur. Even one who has seen the Truth, saying "Give life to your mother," what else would he not do? And Yasa, having heard that word, even though he was an arahant, not rejecting it himself, looking to the Blessed One, for what reason would he remain? 28. Since both had attained the highest special attainment, the Blessed One again calmed him down. "Formerly a householder" refers to his time as a stream-enterer. For a stream-enterer, being fit to dwell in the midst of a household, is called a householder, though not having gone forth. Now, having gone forth, being unfit to dwell in the midst of a household, he is not called "householder," therefore it is said thus. "By whom it was seen" is the connection; it is said "by whom it was seen." Having obtained the meaning from the phrase "just as formerly he was a householder," later it refers to Yasa, the householder, who was wearing lay clothes, saying "by the noble son Yasa, the later recluse." There, "practice the holy life" means "practice and fulfill the holy life of proper conduct until the proper ending of suffering, until the cutting off of the mind," this is the intention. The ancients say it refers to the holy life of outward signs, and that is appropriate. For it was only with reference to the outward signs that the venerable one said, "May I, venerable sir, obtain the going forth and the full ordination." For what purpose did the Blessed One [speak to] Yasa's mother, his wife... And did he teach the Dhamma without having eaten his meal? Because they were pierced by the dart of sorrow due to Yasa's going forth, they would not give alms with a joyful mind, and having become displeased towards the Teacher, they would not attain even the penetration of the path. Therefore, the Blessed One, first of all making their hearts free from the dart of sorrow, then performed the meal-duty. 30. Regarding "chiefs and sub-chiefs", the ancients say "successive chiefs". It is written: "Those families which are of chiefs and sub-chiefs, those are families of chiefs and sub-chiefs, of those families of chiefs and sub-chiefs." Regarding "Dhamma and Discipline", "the holy life of the Dispensation, the teaching" here, in meaning, is one. Or else, discipline by Dhamma, not by punitive measures, thus "Dhamma and Discipline". Discipline for Dhamma, not for harm, so it is said. Discipline from Dhamma,