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and purity of livelihood, a noble disciple, who is endowed with kinsman-affection, should consider alms in accordance with the Buddha's intention. By Māra's turning, meaning by Māra's turning of the mind, by confusing the mind, is the meaning. Even that, he would turn around Uttarakuru or the city of the thirty-three gods. "In Phussa's teaching, I reviled the disciples; 'Eat barley, consume it, but do not eat rice!'" (Apa. Thera 1.39.88) – Because at that time an unwholesome deed, mentioned in the Apadāna, was given an opportunity. Of a regular gift, meaning a gift fixed by the word "we will give." Of a gift offered, even of an object given by carrying it with the body. Is able to endure, is able. By 'in brief' is by way of extraction. By 'fathom-bright' is by the dense six-colored radiance in a space of eighty cubits all around, below and above, because the six-colored rays like channels from a pond issue forth and stream in the ten directions; since it appears as if a fathom in size, therefore it is called 'fathom-bright'. And since the minor marks, each in the Buddha's body, being endowed with radiance, shine forth and gleam like the moon and sun in the sky, therefore they are said to be unsurpassed by anything together with the fathom-bright radiance. By 'not connected with meaning' is a locative case in the sense of 'for the sake of' referring to destruction; therefore he says, 'the destruction of such a statement'. 'Origin of meaning' is that a cause for a Dhamma teaching arises here, or that a meaning like a Dhamma teaching arises from it; the present matter. By 'taking one' is taking the reason for a Dhamma teaching out of the two, namely, a Dhamma teaching and the promulgation of a training rule. 'Cutting off the night' is said with reference to going for a week's duty and causing the dawn to rise outside, not with reference to cutting off the rainy season, as that is mentioned separately. And by this it should be understood that going for a week's duty is permitted in the case of cutting off the rainy season. 'In nothing' is they do not think in terms of possibility in any quality. 'Later we will establish virtue' is said with reference to a failure in livelihood, by proclaiming existing qualities for the sake of livelihood. 'Will despise' is will disrespect. 17. "'Venerable sir' is an affectionate address" —having said this in a general sense for high and low people, again showing it in a special sense for high people, he says, "an address of respect and reverence." There, 'with respect' is with reverence, with reliance, meaning it is a word of respect for those endowed with venerable qualities. Here, however, the word itself is the address. 'Pappaṭakoja' is the first earth-formation that arose on the water in the beginning of the aeon, like a lump of butter, floating on water, not dissolving, very smooth, sweet, many thousands of yojanas. The subtle essence of the earth, called 'rasātala'. Which, when taken and eaten by the primeval humans with craving for taste, became hard in its upper part due to the power of their kamma, while remaining below in its former state. And by the power of which this great earth, with its mountains, oceans, and forests, stands motionless, not sinking or scattering in the water below, like on a raft. That is the meaning of 'pathavīsāramaṇḍa'; therefore it is said 'pathavīmaṇḍa' and so on. 'Sampanna' means endowed with sweet taste; therefore it is said "sweet taste". 'Upapannaphala' means abundant in fruit. Having said "without flies", then "without fly-eggs" shows the absence even of fly-eggs. "Those beings dependent on the earth, I will transfer them there." Here, in transferring even human, non-human, and animal females by hand, is there no fault of touching? There is not. Why? According to the saying, "No offense, monks, for one with psychic power in the sphere of psychic power" (Pārājika 159). Therefore, even the Blessed One, without showing the fault of touching, said, "Beings might even experience perversion." A small village. A large market town with shops. 'Padavītihārena' means by placing steps. Explanation of the story of requesting the Vinaya regulations. "From the very beginning of the Vinaya regulations" (18) refers to the fact that the grave rules like Pārājika, and other training rules, in the order of the Pātimokkha recitation, were mostly unpromulgated, not that all of them were entirely unpromulgated. Therefore, the Elder requested the Blessed One, "May you promulgate a training rule for the disciples, may you recite the Pātimokkha," requesting the promulgation of training rules together with the Pātimokkha recitation. For in the Khandhaka, even before the ordination of Elder Ānanda and others, concerning the ordination of the venerable Rāhula, a promulgated training rule is seen: "Monks, a son whose parents have not given permission should not be ordained. Whoever ordains him commits an offense of wrong-doing" (Mahāvagga 105). And in this very commentary, it is stated, "Even cooking by oneself... (etc.)... is not allowed," and "the night-interval or rain-interval was not made." It is understood that there was a prohibition of self-cooking, etc., even before. Thus, even though some training rules were established, it should be understood that what was said, "Not yet, Sāriputta, does the Teacher lay down a training rule for the disciples," refers to the unestablished pārājikas, etc. Having turned away from diverse objects, one who is absorbed with the mind in a single object is called 'paṭisallīna' (one in seclusion). This is what is meant by "one who has attained oneness," meaning one who has attained mental solitude. "Ciranti" is a word used in the sense of extreme connection. By "sixteen kinds of wisdom" is meant the wisdom that comes in sixteen ways: the six kinds of wisdom mentioned in the Anupada Sutta discourse in the Majjhima Nikāya – "Monks, Sāriputta is greatly wise, widely wise, joyful wise, swift wise, sharp wise, penetrating wise" – plus the wisdom of the nine progressive attainments, and the wisdom of the path to Arahantship. Those Buddhas whose disciples are found in the Pure Abodes are well-known in the world; thus, only Vipassī and others are mentioned here, not other former Buddhas. Therefore, it should be understood that in the Āṭānāṭiya Sutta (Dī. Ni. 3.275 ff.), the devas also mentioned only those who were well-known to them, not others. 19. By "weary" (kilāsunoti) is meant being unenthusiastic due to lack of purpose, not due to laziness. Therefore, it is said, "not weary from laziness," etc. By "blamelessness" is meant the absence of faults arising from transgressions of body and speech. Because there are training rules such as "one should not kill a living being, nor take what is not given" (Sn. 402), it is said "in terms of the seven groups of offenses," etc. The genitive case here refers to "each time," as it is said "once each" with reference to the last day of every six years. The connection is that the entire Sangha of monks in all of Jambudīpa performed the Uposatha. Among "patience is supreme," etc., patience, which is forbearance, is called the supreme austerity, as it burns away defilements by enduring unpleasant things born of the seven aggregates. The Buddhas declare that Nibbāna, being free from craving (called "vāna"), is supreme and excellent among all phenomena. By patience as described. By not doing killing living beings, or cutting, beating, and so on, one is not a harm-doer to others. By harming others through stealing, violating others' wives, and so on, and through lying, slandering, harsh speech, and so on, one is not, by the meaning of having cast off evil, a renunciant, nor, by the meaning of having calmed evil, a recluse. The non-arising of all evil through the restraint of virtue, the acquisition and accomplishment of skill through mundane concentration and insight, the purification of one's own mind through all paths and fruits, the making it radiant— this is the teaching, the instruction, of the Buddhas. "Non-reviling" means not reviling anyone with speech. "Non-harming" means not harming anyone with the body, and restraining oneself in the remaining virtue called the Pātimokkha. The engagement in virtue dependent on the requisites of livelihood purification, called moderation in food; through that, the restraint of the senses; the dwelling in the forest, called a secluded dwelling; through that, the establishment in the great noble lineage, called delight in the development of contentment with the four requisites, as declared through that; and the application and devotion in the concentration called higher mind, both mundane and supramundane, by way of producing it— this is the instruction of the Buddhas. "Until the end of the Dispensation" is said due to the absence of the Pātimokkha of command. But after the Parinibbāna, there is no recitation of the Pātimokkha of instruction either, for only Buddhas recite it, not disciples. "In the first enlightenment" means in the period of twenty years reckoned from the enlightenment. However, by the Elder Dhammapāla, it is said, "Of the forty-five years, the first fifteen years are the first enlightenment." But from the time of the promulgation of the training rules, they recite only the Pātimokkha of command. This is said with reference to the time of the promulgation of the training rules, having completed it in the manner of the Pātimokkha recitation. "It is impossible, there is no occasion" is the rejection of the cause by way of rejecting the reason and condition respectively. "Yena" means by which reason. "In an impure assembly" means in an assembly that is impure, mixed with shameless individuals, not merely Not only for Buddhas is the recitation of the Pātimokkha in an impure assembly unsuitable, but also for disciples. But purifying by way of admonition, expulsion, and so on, and establishing communion