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the anointing of Bimbisāra during the Bodhisatta's time is established. 58. Here, friend, a bhikkhu with defilements destroyed is one who has abandoned five factors, is endowed with six factors, has one guard, four resorts, has dispelled individual truths, has equanimous seeking, has undisturbed resolve, has a tranquil bodily formation, is well-liberated in mind, and well-liberated in wisdom – these are called the ten noble abodes (Dī. Ni. 3.348, 360; A. Ni. 10.19). The eight form and formless attainments, the attainment of cessation, and the attainment of great compassion are also ancient [interpretations]. There, the five hindrances are the five factors. The six-factored equanimity is the six factors. The one guard is mindfulness. "He uses one thing with discernment, endures one, avoids one, and dispels one with discernment" – this is the four resorts. The four individual truths of various recluses and brahmins are abandoned; thus, he has dispelled individual truths. Craving for sensual pleasures and craving for existence are abandoned, craving for the holy life is tranquilized; thus, he has equanimous seeking. Craving for sensual pleasures... The thought of ill-will and harm is abandoned, thus his thought is undefiled. And by the abandoning of pleasure… he enters and dwells in the fourth jhana. Thus his mind is well-liberated. Lust is abandoned, uprooted… he understands it as not arising again. Hatred, delusion, he understands as not arising again. Thus he is well-liberated by wisdom. The possible and the impossible, and their results, knowledge that goes everywhere; the world with its many elements, and the inclinations of beings. He knows the faculties, the higher and lower states of beings, the sage; knowledge of the defilements of jhanas and so on, and the three knowledges as well. These are the ten powers. The unconditioned factors are unconditioned right view… unconditioned liberation, unconditioned knowledge and vision of liberation. There, the tenth is unconditioned. The ancients say that he is endowed with these ten perfections. The exposition of the discourse on the meeting with Bimbisāra is concluded. The exposition of the discourse on the ordination of Sāriputta and Moggallāna 60. "What will you do?" means "What will he do?" Or, "What does he do? What do you do?" is the meaning, having said many words. "They bring about" means "they conclude." Some also read "they were distressed, they were distressed." Regarding "by nahutas of aeons," here it should be understood that a hundred tens is a thousand, a hundred thousands is a hundred thousand, a hundred hundred thousands is a koti (ten million), a hundred kotis is a pakoti, a hundred pakotis is a kotipakoti, a hundred kotipakotis is a nahuta. "By nahutas of aeons" thus, according to this sequence, is the name of what has passed, this is the reading of the Khandhaka reciters. 63. "For the cutting off of families" is the reading, meaning "for the destruction of families." People will not again reproach, saying, "Indeed, the Sakyan recluses lead by Dhamma, not by un-Dhamma." The connection should be made with the rest of the text in this way. It should be understood that the Elder thus concluded the introduction. And here are (verses) – That which the General of the Dhamma here, by showing the successful method of the root text; the Dhamma reciters, those who know the Vinaya procedure, made the conclusion of the introduction. Having understood this conclusion of the introduction, which contains the hidden meanings of the introduction; And from this point onwards, the words connected with the meaning of Vinaya should be understood as mere investigation. The commentary on the story of Sāriputta and Moggallāna's ordination is concluded. Commentary on the Duties of the Preceptor 64. The preceptors of the Buddha, and the other "Come-Bhikkhus," due to their respective ways of wearing robes and outer garments, were called "badly dressed, badly robed, not endowed with proper deportment." Not only did they go for alms in such a state, but also over people who were eating, and so on. People complained, because they endured thirst, and were pleased by the proper deportment of others. 65. By whom should which preceptor be taken? Some have written: "At that time, he who was ordained by someone, now, he who seeks ordination from someone. And it refers to the preceptor's acceptance with 'Sādhu'." They understand this thus: "The co-resident's saying 'Sādhu, I accept well' when the preceptor accepts with 'Sāhu' and so on, is merely a practice customary among bhikkhus, it is not found anywhere else. Therefore, even without that, the preceptor is considered taken." Therein, 'Sāhu' means 'Sādhu' (good). 'Lahū' means 'lahu' (light), it means 'you are not a burden to me'. 'Opāyika' means 'connected with a means', the meaning is 'by this means, you have become a burden to me from now on'. 'Patirūpa' means 'suitable', the meaning is 'your taking of a preceptor is appropriate'. 66. Such mouth-washing water is of one kind in season. "From now on" refers to from the negative particle mentioned in "not when the preceptor is speaking." Some explain that by the negative particle mentioned in "one should not go too far, one should not go too near," it indicates no offense. Is this offense intentional, or unintentional? It is intentional, due to the cause of disrespect. If it is asked, "How is the cause of disrespect understood?" It is included among the causes of disrespect. For indeed, the non-classification of the Sekhiya rules in the Pātimokkha recitation is for the purpose of including them among the offenses pertaining to the Khandhakas. But this characteristic should be understood in terms of conduct itself. , nor are there mind-less offenses for eating disliked meat and so forth in prohibitions. The Khandhaka prohibitions are included in these, and the Sekhiya prohibitions are mind-less, such as those concerning asking for rice and curry, and requisites, so says the teacher. Wherever there is a prohibition with "na" (not), is it always an offense of dukkaṭa? Yes. Wherever the method is not shown in the commentary, it is always so. For later in the commentary, the method is shown with "if it is black-colored or plastered with lime, or clean earth, it is permissible to place it on such ground," and so forth. Here it is said – since the method stated in the commentary is appropriate according to the Buddha's words in the Pāli itself, "If dissatisfaction arises in the preceptor, if a wrong view arises" (Mahāvagga 66), to show this, what is the trace of the Buddha's words in "not too far, not too near"? It is said – "one should come first and arrange a seat," and so forth, indicating a fixed place. If it is said that going first is only with the preceptor's permission? No, because it is not established, and even if established, it is established by the method stated. For the permission of a prohibition does not make one free from offense, yet even so, it should be considered and taken. Koṭṭhaka means the gatehouse. It should not be left there, nor should it be hidden. The explanation of the preceptor's duties is finished. The explanation of not behaving improperly and so forth 68. Here, "there should not be excessive attachment to the dwelling" – it should be understood that attachment to the dwelling is not unwholesome, as this characteristic is common even to Arahants. If it is said that Arahants do not behave improperly? No, for them, it should not be expelled, as their attainment of that is established. Therefore, "this is my burden" – making it "mine" is to be known as attachment there. "If one bhikkhu is endowed with duties... (etc.) ... for them there is no offense" – as in this case, if one bhikkhu endowed with duties says, "Venerable sirs, be free from worry, I will attend to your co-resident or pupil, or a sick person, I will advise what needs to be advised "I will strive in what should be done," he says. Those very co-residents and others say, "Venerable sir, you yourselves should just be free from effort," or they do not approve of the duty. From then on, there is no offense for the teachers and preceptors, it is said. The explanation of the discourse on not behaving properly, etc., is finished. The explanation of the discourse on the story of the brahmin Rādha. 73. Even having said "Putrid urine is urine like a putrid body," it is written, "medicine that is urine, rejected due to its putrid state, is putrid-urine-medicine." Everywhere, "such-and-such a name" has only one 'na' sound. The explanation of the discourse on the story of the brahmin Rādha is finished. The explanation of the discourse on the duties of a teacher. 76. It is said, "I will live relying on the venerable one." It should be understood as "I will live relying on the venerable one's advice," by way of a remaining part of the text. Or "relying on," or "from reliance," or "by reliance" is said. Or "of the venerable one" is the genitive case in the sense of use. The explanation of the discourse on the duties of a teacher is finished. The explanation of the discourse on the cessation of reliance. 83. "Gone to a direction" means having resided there, having laid down the burden, he went to a village beyond. "Where reliance is obtained, there one should go" - even here, in the manner stated for the preceptor, "I will go in a few days," he maintains his enthusiasm for going. "Do not turn back here" means "do not go here." "Sabhāgā" are the preceptor's pupils. Having taken reliance there. If so, what is the distinction? Therefore, this is said: "Perhaps he might tolerate it." "It is proper to dwell" means that since he has been abandoned by the preceptor, the preceptor's agreement is meaningless. If the preceptor wishes to support him for a long time, from then on, the preceptor himself is the reliance. If the preceptor is shameless,