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the power of knowing the destruction of the taints – these are called the ten powers of the Blessed One. By "with ten unlearned factors" means those connected with the fruit of arahantship, in the Pāli text "a the trainee's right view…pe… the perfected right concentration, the perfected right knowledge, the perfected right liberation.” (Dī. Ni. 3.348, 360) He is endowed with these ten perfected qualities thus stated. Here, the right view stated in the sense of seeing is also stated as right knowledge in the sense of knowing, and all the remaining qualities, such as contact, associated with the fruit-consciousness, are to be understood as stated to be right liberation. The description of the meeting with Bimbisāra is finished. The description of Sāriputta and Moggallāna's ordination 60. Sāriputta was the son of the Brahmin woman Sārī. Moggallāna was the son of the Brahmin woman Moggalī. "Of the wanderer Channa" means of the wanderer who covered his private parts with a white cloth and wandered about; thereby it shows, "he is not a naked wanderer." The explanation of "Upaññātaṃ" is "known." The explanation of "Maggaṃ" is "the path he has entered." Therefore, in "upaññātaṃ," the word "ñāta" is a synonym for knowledge. "Maggaṃ" is stated as "magga" due to a gender inversion. The prefix "upa" means "approaching" and should also be connected with the word "magga," it shows. This is what is meant: "Since following closely behind is known and approached by those who are interested, and the path is entered by them, 'Why don't I follow?'" "Upaññātaṃ nibbānaṃ" means Nibbāna known by inference. The explanation of "Maggaṃ" is "seeking the path," meaning seeking to see directly what is known by inference. Showing that "nirodha" is stated as "nirodha" by ekasesa (retention of one term) for both cessation and the means to cessation, he says, "Or else," and so on. "Paṭipādentoti" means "leading to." "Ito uttari" means, "Although there is no other path beyond this stream-entry that I have attained, this is the Nibbāna-dhamma that I have sought." 62-3. "Tadārammaṇāya" means "with the stream-entry fruit-liberation, which has Nibbāna as its object." "Tesaṃ āyasmantānaṃ" means "of those two venerable ones with their retinues, at that very moment, the Buddha's Dhamma." having heard which, they attained Arahantship, but the chief disciples, due to the greatness of their knowledge-task, after a few days. Therefore, it is said "Thus," etc. Referring to the state of action in the act of envying, it is said "in the sense of application." The explanation of the story of Sāriputta and Moggallāna's ordination is finished. The explanation of the chapter on the duties towards the preceptor 64. "Vajjāvajjaṃ" means both minor and major faults. In "uttiṭṭhapattaṃ," "uttiṭṭhaṃ" means going for alms, as in "uttiṭṭhe nappamajjeyyā" (Dhp. 168) and so on. A bowl taken for the purpose of going for alms is an "uttiṭṭhapattaṃ." Therefore, it is said "a bowl for going for alms." What is the fault in presenting it? He says, "For in that," etc. "Tasmā" means because people consider these to be leftovers when they eat from this "uttiṭṭhapattaṃ," therefore it is called "uttiṭṭhapattaṃ," and the word "uttiṭṭha" itself implies the defilement in people's perception. Some, however, say that the word "uttiṭṭha" is synonymous with "ucchiṭṭha." He says that "uttiṭṭhā" can also be a gerund, meaning "having risen." "Upajjhāyaṃ gahetuṃ" means to mentally accept the preceptor, or to obtain his permission by a request. 65. "Patissayanaṃ" is respect, the state of depending on a superior, meaning any kind of reverence. "Saha patissena" means with respect, meaning acting according to his advice, making him the elder. Therefore, it is said "and having established his seniority." "Sāhū" means good, excellent. "Lahū" means not heavy, meaning easy to bear. "Opāyikaṃ" means connected with means, meaning that such a practice is a means to liberation. "Patirūpaṃ" means this is proper conduct. "Pāsādikena" means accomplish it with pleasing bodily and verbal actions. "Kāyena" means by showing a hand gesture, etc., that conveys this meaning, he makes it known by body. "Sādhūti" refers to acceptance, meaning the disciple's word "sādhu" in response to the preceptor's "sāhū," etc., referring to "by body." is the meaning of what is said, such as "he makes known." By merely asking and giving: This means by merely asking first of the co-resident, and then by merely saying "good" and so on to the preceptor. 66. "His" means of the co-resident. "Two robes" refers to the upper robe and the outer robe. "From this point onwards" means from the word "not" in "not to the preceptor who is speaking." This shows that there is no offense in cases where "not" is prohibited, such as "not too far." "An offense of wrong-doing everywhere": Even for a sick person who speaks without knowing the rule, except in cases of danger, madness, mental derangement, or severe pain, it is still a wrong-doing. For in times of danger, it is permissible to speak occasionally. This applies to other similar cases where "not" is prohibited; in other cases, even a sick person is not exempt. In the Pāli, "or having touched the lower seat" is said to prevent it from being struck by a bowl or other object placed there previously. It is permissible to place it after looking with the eye and knowing that there is nothing else there. "Near to an offense" means the very act of committing an offense. "In the village" means in such a pavilion within the village. "Inside the house" means within the house. "In the refectory" means in the assembly hall. "On washed sand" means on clean, dust-free sand in a place where water has flowed. "Without smoke" means in a bathhouse free from the smoke of burning fire. A bathhouse is a place for sweating the body to prevent diseases caused by cold and frost in countries where they are prevalent. There, it is said, many people enter together in the dark, remove their robes, smear their faces with clay to protect against the heat of the fire, sweat their bodies as much as needed, rub themselves with powders, and then bathe. Therefore, the Pāli says, "powder should be mixed," and so on. "Overlooking" means a place for looking upwards. It means the upper part. "Should be taken elsewhere": If the resident has developed dissatisfaction with the Dispensation, he should be taken elsewhere, to a place endowed with good friends and so on. "Of incompatible persons" means those who are modest or immodest. Nor is it said with reference to the preceptor desiring his non-growth. But if the preceptor is shameless, and does not even accept advice, and the modest ones are disagreeable to him, then, abandoning that preceptor, one should partake of food and so forth only with the modest ones. The status of preceptor and so forth should not be regarded as authoritative here. "Going to the cell" means going to the preceptor's cell. "Not to the charnel ground" is an indication; one who wishes to go outside the boundary of the monastery should not go without asking. The explanation of the Preceptor's Duties is concluded. Explanation of the Duties of a Co-resident 67. In the explanation of the duties of a co-resident, regarding "to be gathered, to be favored," and so forth, for teachers and preceptors who do not gather (their pupils) with Dhamma and material things, due to disrespect, there is an offense of wrong-doing (dukkata), because it is a breach of duty. Therefore, in the Parivāra too, it is said: "Not giving, one incurs (an offense)" (Pari. 322). The rest is easily understood. The explanation of the Duties of a Co-resident is concluded. Explanation of the Discourse on Not Behaving Properly, etc. 68. In the discourse on not behaving properly, etc., if one does not fulfill a duty, knowing "it is time to perform the duty" by understanding the situation, or due to pride or laziness, or due to disrespect towards preceptors and so forth, or due to not knowing "it is not proper not to do it," and does not perform it, it is an offense of wrong-doing (dukkata). But for one who does not do it unintentionally or without mindfulness, etc., there is no offense. Indeed, all duties are Sekhiya rules; therefore, all decisions here should be understood in the manner stated for the Sekhiya rules. "Affection based on the household" means loving-kindness. "Does not know acceptance or non-acceptance" means he does not know thus: "If I accept, those who do not do it incur an offense; if I reject and do not accept, there is no offense." According to the saying: "Among them, one monk endowed with duties... ...they have no offense." If someone says: "I will attend to your co-residents or pupils who are sick; I will do everything that needs to be done, such as advice and instruction," or if those co-residents and so forth say: "Be free from worry," or if they do not accept the duty, Even for teachers and preceptors, there is no offense. The description of the story of improper conduct, etc., is finished. Description of the story of the brahmin Rādha 69. In the Pāli text of the story of the brahmin Rādha, "uppaṇḍuppaṇḍukajāto" means having a yellow color arisen over the entire body. The repetition of the word is made to show the pervasiveness of the yellow color over the entire body. "Adhikāraṃ" means help. "Katavedino" means those who acknowledge the help received by returning it. What should be said in the ordination ceremony, we will explain at the end. "Parimaṇḍalehi" means complete. 71-73. "Paṇṇattivītikkamaṃ" means transgression of the precept. In the Pāli text, "piṇḍiyālopabhojanaṃ" means food obtained by wandering with the strength of the calf muscles, in morsel by morsel fashion. "Atirekalābho" means gain beyond alms food. The division of communal meals, etc., will become clear in the chapter on dwellings.