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establishing it without confusion, is the laying down. "That will be your Teacher after my passing" means "that Dhamma and Vinaya will accomplish the work of a Teacher for you after my passing, after I have attained final Nibbāna." "The Dispensation" means the three kinds of Dispensation by way of study, practice, and penetration, but in the ultimate sense, it is the thirty-seven factors of enlightenment. "Long-lasting" means "enduring for a long time," the connection is, "that indeed would be long-lasting." Now, explaining the special favor done by the Perfectly Self-Enlightened One for himself, he says, "And that which I, the Blessed One," and so on. There, "And that which I" is connected with "favored by this." There, "yaṃ" means "because," or "by which cause" is said. is. Or this is a clinging to action, by which he is favored; here, it refers to the favor. "You will wear," and so on, are words spoken by the Blessed One, desiring to exchange robes with the Elder Mahākassapa. "Will you wear my robes, Kassapa?" means "Kassapa, will you be able to wear these worn-out rag-robes?" And this is not said with reference to physical strength, but with reference to the fulfillment of practice. "Coarse rag-robes" are rag-robes made of coarse bark-fiber, taken after shaking off the maggots the size of a jujube fruit, which were discarded after being wrapped around a corpse. "Rag-robe" means that it is like a bank (kūla) in those places, being elevated (abbhuggata) because it lies on top of dust (paṃsu) anywhere, such as on roads. Or, the meaning of the word "rag-robe" should be understood as "it goes (ulati) to a despicable state like dust (paṃsu)." "Discarded" means that their purpose of being worn is finished, meaning they are worn out from use. That one robe is made plural because it has many parts. "By common use" means by use similar to one's own; the connection is "favored by common use and by being placed on an equal footing." Now, showing briefly by means of an ellipsis and by taking the beginning of the Pāli text, which is found in the Kassapa Saṃyutta (Saṃ. Ni. 2.152) and spoken by the Blessed One for the purpose of placing himself on an equal footing with the supreme human qualities, which are the nine successive abodes and the six supernormal powers, he says, "I, bhikkhus," and so on. There, "as long as I wish" means as long as I desire, as long as I want; "yāvadevā" is also a reading. In "the nine successive abodes and the six supernormal powers," the nine successive abodes are the eight attainments of form and formlessness, together with the attainment of cessation, so called because they are to be attained in succession. The six supernormal powers are the five supernormal powers together with the knowledge of the destruction of the taints. "By placing himself on an equal footing" means "as long as I practice as many attainments and supernormal powers..." , and so too Kassapa," thus, by placing him on an equal footing with himself in the aforementioned superhuman qualities, this was said merely as praise for the Elder due to his general superhuman qualities, not as complete equality with the Blessed One. Indeed, considering the special qualities of the Blessed One, disciples and Paccekabuddhas do not attain even a kalā or a kalā-bhāga (a small fraction), so what other freedom from debt will there be for him, apart from the recitation of the Dhamma and Vinaya? — this is the intention. There, "tassa" means "of that favor," or the meaning "tassa me" (of that to me) should be taken. For in some books, the reading "tassa me" is seen. "Āṇaṇyaṃ" means "freedom from debt." In "sakakavacaissariyānuppadānena" (by granting his own armor and power), here, the armor is taken as an example for the robe, and power is taken as an example for attainment (samāpatti). Now, explaining the aforementioned meaning with the Pāli text, he says "yathāha" (as he said) and so on. There, in "ekamidāhaṃ" (one time I), "idaṃ" is merely a particle. "Ekaṃ samayaṃ" means "at one time." "Pāvāya" means "from the city of Pāvā." "Addhānamaggappaṭipanno" means "entered upon a long journey." Here, the word "addhāna" means "long period." "All of the Subhadda section should be known in detail" — meaning the Subhadda section that appears in the Pañcasatikakkhandhaka should be brought here and elaborated upon. "Tato paraṃ" means "after that," i.e., after the Subhadda section. By saying "All of the Subhadda section should be known in detail," and showing the Pāli text of the Subhadda section up to "what we do not wish, that we will not do," now, showing the remaining Pāli text that proceeds in a manner generating enthusiasm, he begins with "Hañda mayaṃ āvuso" (Come now, friends). There, in "pure adhammo dippati" (before, unrighteousness shines forth), it is said in the Sāratthadīpanī that "unrighteousness means unrighteousness which is the opposite of the ten wholesome courses of action." However, due to the occasion for generating enthusiasm for the collection of Dhamma, the group of faults that cause the non-recitation of the Dhamma and Vinaya arises; that very unrighteousness shines forth here, and its opposite, Dhamma, ... It should be said that it is repelled. And because it is said, "Those who speak unrighteousness are strong, those who speak righteousness are weak," by which unrighteousness those Subhadda, Vajjiputtaka and others are speakers of unrighteousness, and by which righteousness others are speakers of righteousness. These very things are to be called "unrighteousness" and "righteousness" here. Therefore, the group of faults like evil wishes, caused by the failure of morality and so on, is to be taken as unrighteousness; its opposite, the collection of virtues like fewness of wishes, caused by the accomplishment of morality and so on, is to be taken as righteousness. "It shines forth first" means it shines forth indeed. Or, the meaning is, even before unrighteousness is able to repel righteousness. "It shines forth" means it will shine forth. Indeed, by the use of the word 'pura' (first/before), this is a present tense usage in the sense of the future, just as "the god will rain first." "Avinaya" (non-discipline) means non-discipline which is the opposite of discipline of abandonment and so on. "Tena hi" is a particle in the sense of urging. "Holders of the entire nine-fold teaching of the Teacher" means the entire nine-fold division of Suttas, Geyyas, etc., is here, or belongs to him, thus "entire nine-fold," the Teacher's teaching. And because it is to be mastered by one who desires benefit, and because it is the mastery of human aims such as those pertaining to this very life, the three Piṭakas are called "Pariyatti" (the Canon). Those who hold that Pariyatti, which is called the entire nine-fold teaching of the Teacher, are "holders of the entire nine-fold teaching of the Teacher," such is the meaning. "Dry insight practitioners" means those whose insight is dry, rough, and not smooth due to the absence of the oil of calm development. "Holders of all the divisions of the Tipiṭaka and the entire Canon" means the collection of the three Piṭakas is the Tipiṭaka; those who hold all the divisions of the Canon, which is itself divided into many kinds by way of the nine-fold division and so on, are "holders of all the divisions of the Tipiṭaka and the entire Canon." "Kissa pana" means "why then?" "Sikkhati" (he trains) means "sekha" (a trainee). That very thing he says, "one who has work to do." The meaning is, "one who has work to do" because the task of the three higher paths is not yet completed. "Assa" means "by this." "Bahukārattā" means "because of being very helpful." "Assa" means "may it be." "Ativiya vissattho" means "very confident." "Nanti" means he advises the Elder Ānanda. Connection. Once, the Elder Ānanda, with a company of undisciplined young co-residents, was wandering in the countryside, and because those co-residents disrobed at one moment, the Elder Mahākassapa, rebuking him, said thus: "This young man does not know his measure." Here, the word 'vā' is a filler, meaning "This young man does not recognize his own measure," he said, rebuking the Elder. In that case, thus it is. "Even though he is a learner" - this is not said because learners are prone to going to wrong destinations, but it should be understood that it is said by singling out the non-learners. Therefore, the connection here should be understood as: "Even though he is a learner, still the Elder should single out the Venerable Ānanda," and not to be construed as: "Even though he is a learner, still he is unable to go to a wrong destination." "Unable" and so on is a description of his nature. There, "by desire" means by affection, by love. "To go to a wrong destination" means to do what should not be done. "Learned" means studied, mastered. "Rājagaha is a great pasture" - here, "gocara" is where cows graze, the grazing place for cattle. "Gocara" is like a pasture, a place for alms-round. Since it is great, it is "mahāgocara," Rājagaha. "Would prevent" means would hinder. "On the seven days of good sport" - here, "sādhukīḷana" is playing well by repeatedly proclaiming the object of spiritual urgency, in the manner of worship. "Approaching" means near. "Vassūpanāyikā" is when the rains retreat approaches, or enters. "There, indeed" means in that Sāvatthī; "sudaṃ" is merely a particle. "Having excessive humors" means having accumulated bile, phlegm, and other humors. "To comfort" means to satisfy. "On the second day" means, they say, the second day from the day of entering Jetavana Monastery. "That by which one is purged" is a purgative. Milk infused with medicine is a purgative, hence "milk purgative." "Referring to which" means referring to which medicinal drink it was said. "A little medicine" means a small amount of medicine. This word 'mattā' has the meaning of 'little' in phrases like "a little giving up of comfort" and so on. (ha.