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is extensively explained in the commentary. For the ardent, the meditating one, when the truths, the true qualities, of that brahmin become manifest, then at the moment of the manifestation of these qualities, that brahmin stands dispelling, dispelling the army of Māra. As if to ask, "Like what?" it is said, "Like the sun illuminating the sky." As the sun stands illuminating the sky, so he stands. That rag-robed monk, having overcome all four bonds, being without possessions in a world of possessions, moves in the four modes of deportment. You see that rag-robed monk, whose nature is not to abandon, who has not attained by any path the state of not abandoning, who has not attained a body that has attained the three knowledges, whose senses are calm as he moves. Many great deities, having approached the Brahma-vimāna, or being pleased in mind in this teaching, or in the Brahma-vimāna, salute that rag-robed monk, who is a thoroughbred man, a thoroughbred man, who rejects the power of birth, who rejects the power that arises merely from thinking, "I am a brahmin by birth." And here, the particle 'na' is an augment. Homage to you, O thoroughbred man, homage to you, O best of men. We do not know on whom you depend. On what person do you depend as you meditate? Those monks who, from time to time, by listening to the Dhamma, become companions for a long night, these monks are indeed companions. among the companion monks, in the Dhamma proclaimed by the Buddha, the true Dhamma is united. It is said that those companion monks, well-trained in the Dhamma proclaimed by the Noble One, having conquered Māra with his retinue, bear their final body, their last existence. This Nibbāna, the release from all suffering, is not to be attained by the meditator who undertakes feeble effort; this Nibbāna is not to be attained with little, slight strength. And this meditator monk is young, the man who, having conquered Māra with his retinue, bears his final body, his last existence, that man is that supreme man. It is said that "poriso" is used instead of "puriso" to preserve the meter. Mogharāja, the monk who is of poor complexion, wearing rough robes, ever mindful, endowed with mindfulness, whose defilements are destroyed, who is disjoined, who has done what is to be done, who is without defilements, who possesses the three knowledges, who has attained psychic powers, who is skilled in mind-reading, that monk, having conquered Māra with his retinue, bears his final body. 105. The connections in "Tathāgato" and so on are clear. This Sutta is called an "Asekkhabhāgiya Sutta" because it functions as a descriptive and informative text regarding the stage of the Asekha (the perfected one). 106. Various Asekkhabhāgiya Suttas have been determined by the teacher and are known by us. Since it is to be asked, "Which Sutta is Saṃkilesabhāgiya and Vāsanābhāgiya?" it is said, "Among them, which Sutta is Saṃkilesabhāgiya and Vāsanābhāgiya?" "Among them" means among those sixteen Suttas beginning with Saṃkilesabhāgiya, it asks, "Which Sutta is called Saṃkilesabhāgiya and Vāsanābhāgiya?" The monk who commits six offenses and conceals the six, is overwhelmed by the rain of dukkaṭa and so on. The monk who commits an open offense and openly confesses and declares it, is not overwhelmed by the rain of dukkaṭa and so on. Therefore, because of the overwhelming of the concealed and the non-overwhelming of the open, reveal, confess, declare the offense that is to be concealed. Thus, when revealed, there is The meaning is: for a monk who uncovers it, the rain of dukkata and so on does not fall. It is asked, "In this discourse, how much defilement is shown, and how much purification is shown?" Therefore, it is said, "'It rains heavily on what is covered' is defilement, 'it does not rain on what is uncovered' is purification, 'therefore, uncover what is covered, then it will not rain on it' is both defilement and purification." "It rains heavily on what is covered" shows defilement. "It does not rain on what is uncovered" shows purification. "Therefore, uncover what is covered, then it will not rain on it" shows both this defilement and this purification. This discourse, "covered... and so on... rains," is called a discourse pertaining to defilement and pertaining to purification, because it functions as both an indicator and an explainer regarding the aspect of defilement and the aspect of purification. Since it is to be said, "Is this the only discourse pertaining to defilement and pertaining to purification?" the discourse beginning "There are these four, great king" is stated. Since it is to be asked, "Among these four individuals, which individuals pertain to defilement, and which individuals pertain to purification?" the discourse beginning "Among them, the individual who..." is stated. "Among them" refers to those four individuals, such as those bound for darkness and so on. Its meaning is clear. This discourse beginning "There are these four" is called a discourse pertaining to defilement and pertaining to purification, because it functions as both an indicator and an explainer regarding the two individuals pertaining to defilement and the two individuals pertaining to purification. Various discourses pertaining to defilement and pertaining to purification have been determined by the teacher and understood by us. Since it is to be asked, "What is a discourse pertaining to defilement and pertaining to penetration?" the discourse beginning "What is a discourse pertaining to defilement and pertaining to penetration?" is stated. Its meaning should be understood in the manner described. Whatever bonds of iron, whatever bonds of wood, and whatever bonds of fiber exist in the world, those bonds of iron and so on are "strong." “A strong bond,” the wise Buddhas and other learned men do not say. But the attachment, the intense craving, the powerful and strong craving that exists in the world for jewels and earrings, for sons and wives, that attachment of intense craving, that bond of craving, the wise and learned men call “a strong bond.” By this passage of the Sutta, this unwholesome state, this defilement, which is the attachment of intense craving, is shown. Since it is to be said, “By what is penetration shown?” “This,” and so on, is said. The wise and learned men call this bond of craving “a strong bond.” This bond of craving is a downward pull, a leading down to the lower realms. It is a loose bond because it does not disturb the skin and so on at the place of binding. It is hard to release because the bond of craving, once arisen due to greed, is hard to loosen even once. But learned men, having cut even this bond of craving of the aforementioned kind by the path, become unattached, and abandoning sensual pleasures, they wander forth. Thus, by this passage of the Sutta, this path, this penetration, is shown. This Sutta, beginning with “of iron,” is called a Sutta pertaining to defilement and pertaining to residual tendencies, because it functions as a speaker and indicator regarding the aspect of defilement such as craving, and regarding the aspect of residual tendencies. 107. Monks, whatever one intends, and whatever intention one produces, and whatever one plans, and whatever planning one does, and whatever one has a latent tendency for, and whatever latent tendency there is— this intention, this planning, this latent tendency is an object and a condition for the standing of consciousness. When there is an object and a condition, there is a foundation for that volitional consciousness. When that volitional consciousness is founded and grown, there is the arising of renewed existence in the future, the arising of consciousness and so on. When there is the arising of renewed existence in the future, there is the arising of birth, aging, and death in the future. In the future, sorrow… and so on… there is the origin. Monks, if one does not intend, if one does not plan, but even so, if one has a latent tendency, if there is a latent tendency, then when that is present, this underlying tendency, this consciousness, this consciousness that fabricates, becomes an object and condition for its arising… for its origination. Thus, by this passage of the discourse, the defilement, the unwholesome state, beginning with volition, as described, is shown. Because it is to be asked, “By what is penetration shown?” the passage beginning “And when…” is stated. Monks, when the noble one on the path neither wills, nor plans, nor has underlying tendencies, this non-willing, this non-planning, this non-underlying tendency, is not an object and condition for the consciousness that fabricates… in the future, birth, aging, and death cease, in the future, sorrow… lamentation ceases… there is cessation. Thus, by this passage of the discourse, this noble path, this penetration, is shown. This discourse, beginning “And when, monks,” is called a discourse pertaining to defilement and pertaining to penetration, because it functions as both a speaker and a knower regarding the aspect of defilement and the aspect of penetration. 108. Various discourses pertaining to defilement and pertaining to penetration have been defined by the teacher, and understood by us. Because it is to be asked, “Which is the discourse pertaining to defilement and pertaining to the unconditioned?” the passage beginning “Therein, which is the discourse pertaining to defilement and pertaining to the unconditioned?” is stated. Its meaning should be understood in the manner explained. Monks, the uninstructed ordinary person speaks of the ocean, the ocean of water, as “the ocean, the ocean.” For what reason does he speak thus? He speaks of it as the ocean because it is hard to fill, because it is a wanderer, and because it is hard to cross. Even so, monks, that ocean of water is not an ocean in the sense described in the discipline of the Blessed One, the Noble One.