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it shows the meaning of "atiuggantvā" for the word "accuggammā." "Covered" means "clothed." "Not clothed" is "unclothed." "Unclothed" means, in essence, "revealed," thus it is said "vivaṭā" (open), which is the Noble Path. "Hī" means "indeed." "In the last two lines" means "in the last two lines of the verse." "This very meaning" means "this meaning to be stated should be understood thus." "Hī" means "elaboration." "They do not speak" - here, because it is in the first person, "I" is said. Where "among gods and humans" should be said, "among humans" is said by way of ellipsis, meaning "among gods and humans." 6. Story of the Group of Five 10. "Origin of the occasion" means "origin by reason." "One whose nature is without defilements" means "of undefiled nature." Though "knowledge" is said without distinction, in essence it is unobstructed knowledge, thus it is said "omniscience." "From this" refers to "from the day of reflection, 'I will teach the Dhamma'," connected with "below." The devas, however, knew only of Āḷāra's death, not his rebirth in the Sphere of Nothingness. But the Blessed One knew everything, therefore it was said, "He was reborn in the Sphere of Nothingness." By "because of loss," the meaning of the root "hā" in "mahājāniyo" is shown. "His" means "Āḷāra's." "Great loss" - where "mahājāniko" should be said, by changing the 'k' to 'y', "mahājāniyo" is said. "In an inauspicious moment" means "in a place unsuitable for living the holy life," meaning "in the Sphere of Nothingness." "Yesterday" means "the immediately preceding past day." "He also" refers to "Udaka, son of Rāma, also." The particle "pi" (also) refers to Āḷāra. There, Āḷāra Kālāma was an attainder of the jhāna up to the Sphere of Nothingness, therefore he was reborn in the Sphere of Nothingness. Udaka, son of Rāma, was an attainder of the jhāna up to the Sphere of Neither Perception Nor Non-Perception, therefore he should be understood as reborn in the Sphere of Neither Perception Nor Non-Perception. "Of great benefit" and "of much help." And to show the two-fold applicability of the reading, it is said, "'Bahukārā' means 'bahūpakārā' (very helpful)." The interpretation is 'the state of being sent'. By this, it shows that the word 'atta' in 'pahitatta' means 'body'. 11. Because it is connected with the word 'antarā', it is said that in "Gayaṃ, Bodhi", it is a locative case used in the sense of proximity, meaning "between Gaya and the Bodhi-maṇḍa." Showing that among the four 'sabba' words in the verse, the second 'sabba' means 'without remainder', and the rest mean 'with remainder', it is said, "'all the three-realm phenomena', etc." The meaning of the word is easily understood. Because the fruit of arahantship is also the destruction of craving, it is said, "in Nibbāna, the destruction of craving." The word 'sayaṃ' is a synonym for 'atta' (self), and the word 'abhiññāya' is a 'tvā' suffix ending, so it is said, "having known by oneself." By "all four-realm phenomena", it shows the object of the root 'ñā' (to know). "This is my teacher" shows the manner of pointing out. By "in supramundane phenomena", it shows that there is a teacher in mundane phenomena (Mi. Pa. 4.5.11). In 'paṭipuggalo', the word 'paṭi' means 'counterpart', so it is said, "a counterpart person." The meaning is that there is no similar person. 'Sītibhūto' means 'having become cool', or 'having attained coolness'. "Of the Kāsīs" is the name of the provinces, being spoken in the plural. Because a group of provinces is called a kingdom, it is said, "in the Kāsī kingdom." By "nagara", it shows that the word 'pura' is a synonym for 'nagara' (city). 'Paṭilābhāya' means 'for the sake of obtaining'. By "bheri", it shows that the word 'dundubhi' refers to a 'bheri' (drum). For a bheri is called 'dundubhi' because it fills with the sound "duṃdu". There is also a reading 'dundrubhī' by combining 'd' and 'r', but that is not the correct reading. In "paharissāmī", the word 'pahāra' shows the meaning of the root 'āpubbahana' (to strike) in 'āhaññi', the 'ssāmi' ending shows its occurrence in the future tense, as an 'ajjatanī' (aorist) ending, and the word 'iti' shows the elision of the word 'iti' which indicates the manner of going. 'Anantajina' means of the immeasurable s... He conquered all enemy defilements by the knowledge of the path of arahantship, which is the basis for the knowledge of omniscience. By this figurative expression of the result, he shows his state of being an infinite conqueror. In "Huveyya pāvuso", having made the word division as "huveyya api āvuso", showing that the root 'hu' signifies existence, and the word 'api' signifies "such a name", he said, "Friend, may it be such a name." Even the reading "hupeyyā" by changing 'va' to 'pa' is appropriate. 12. By "Atthāya paṭipanno" (practising for the welfare), he shows the meaning of the word 'bāhullika' as "one who practices for the welfare of the many." "By exertion" means by exerting in difficult practices. By "Bhaṭṭho" (fallen), he shows that "vibbhanto" (wandered) here, from the root 'bhamu' with prefix 'vi', means "unstable" and thus "fallen" in meaning. In "Sotaṃ" (ear), because the word 'sota' refers to ear-consciousness and so on, "sotindriya" (ear faculty) is said. In "Iriyāya" (by posture), showing that 'iriyanaṃ' (moving) and 'caraṇaṃ' (walking) mean 'iriyā' (posture), he says "by difficult practices." In "Abhijānātha no" (do you know?), he says "abhijānātha nū" (do you indeed know?), because 'no' here has the meaning of 'nu'. "Vākyaṃ" (sentence) means "that which expresses." To show the manner of making known for the word "saññāpetuṃ" (to make known), it is said "I am the Buddha." 13. "From this" means from "eye-making" and so on. "From word and meaning" means from the word and from the meaning, or from the meaning of the words. "From this" means from what has been said. "Hī" means "indeed." "Discourse story" means words spoken in the manner of a discourse. 18. "By crores of deities" means by crores of deities known as Brahmas. The connection is "of that venerable one who was established." The construction is "that very 'Come, monk' ordination." 19. The connection is "on the second day the eye of Dhamma arose." "On the second day" and so on is said with reference to the first day of the fortnight. "Of the fortnight" means of the dark fortnight of the month of Āsāḷha. The construction is "all those monks." "By the Anatta Sutta" means by the Anattalakkhaṇa Suttanta (Mahāvagga 20; Saṃyutta Nikāya 3.59). "On the fifth of the fortnight" means on the fifth day of the fortnight. "In the world" means in the world of beings. By "human arahants," he shows that "deva arahants are many." 7. The Story of Going Forth 31 Of the ancient and the subsequent ancient, of those who were ancient and subsequent ancient. Sixty-one, one and sixty, or sixty increased by one is sixty-one. Therein, among those sixty-one human Arahants. Past connection, a means made in the past, meaning a past supporting condition. By group formation, by forming a group and binding. They, fifty-five people. We will burn, we will be burnt. They expelled, they expelled from the village. Among them, among the fifty-five people. The connection is, having excluded five people. The rest, those remaining from the five people. He, the boy Yasa. They too, all four people. Therein, in the body. All of them too, all those companions, together with Yasa's mother, father, and wife. By that, by past connection. He addressed, he spoke. 32. Showing that the divine snares of greed are those existing in divine objects, he said, "divine by name," and so on. Snares of greed, bonds called greed. Regarding "asavanatā" (not hearing), he said it is in the instrumental case with the meaning of cause, thus "asavanatāyā" (by not hearing). Regarding "parihāyanti" (they decline), he said by what do they decline, thus "visesādhigamato" (from the attainment of distinction). From the attainment of distinction, from the attainment of the distinction called path and fruit. 33. Showing the meaning of the word "antaka" (ender) as "makes the end evil," he said, "evil." By "low beings," he shows the nature of the ender. This is a vocative word. That, the snare of passion. Indeed, truly. He, Māra the Evil One. Because it is a bond even for those with five supernormal powers who move in the sky, it moves and operates in the sky; by the meaning of the word "antalikkhacaro" (sky-goer), the snare of passion was called "sky-goer" by Māra the Evil One. 34. From various districts, from various districts even of one direction. In the passage beginning "I allow... etc. ... you should ordain," the decision should be understood thus, is the connection. The connection is: it should be ordained by the ordaining bhikkhu. The connection is: those individuals who are forbidden. From another, in another. The connection is: taking the Pāli text (Mahāvagga 89) beginning "Bhikkhus, one should not... etc. ... ordain." Those, forbidden individuals. And he too, s And also the person. The connection is: he should be ordained only with permission. And of that, meaning of the person, or of those parents. For this is a reversal of words. The connection is: I will describe the characteristic of permission. Thus, in this way, as stated. The word "ca" (and) is for summarizing the sentence. The meaning is: if his hair is not cut, and if there are other bhikkhus in the same boundary. Others: meaning, others besides himself. Bhaṇḍu: meaning, shaven-headed; that very act is bhaṇḍukamma (shaving the head). Of that, meaning of the shaving of the head. Okāsa: meaning, the occasion for ordination. Having said "he does not get the occasion," to show the reason for that, it is said "if," etc. Even if not stated: here the word "pi" (even) shows what kind of statement it is, if it is stated. He ordains by dedicating to the Upajjhāya: here ordination is of four kinds: ascetic ordination,