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seeking their benefit in terms of wealth, fame, and wisdom. Wealthy, meaning rich with the five kinds of wealth, namely, immovable and movable property, and wealth that accompanies one's own body. The eighth question is the invitation of Amarādevī. Opatantīti, approaching. The ninth question is the assembly of arahants. Okassā'ti, dragging, or of comparable excellence. (?) The tenth question is the simile of Sakya. The description of the fourth chapter, adorned with ten questions, is complete. Dve athavase'ti, two benefits. Byattasaṅketā'ti, with clear signs, easily visible to those who wish to see him, meaning easily visible to laymen and laywomen who wish to see virtuous ones; the sight of virtuous ones will be easily attainable. The first question is about the homeless one. Vantassa…pe… āturassā'ti, for one who needs to vomit, to be made to vomit by a physician. Virittassa, for one who has been purged downwards. Anuvāsitassa, for one who needs an enema, the act of administering an enema, for a sick person. The second question is about controlling the stomach. Bāhirānaṃ āgamānanti'ti, outside the three baskets of the teachings. The third question is about the unsurpassed physician. Maggiyanti, should be sought. Tassapakatanti, done by that wheel-turning king. Yoniyā janayivā'ti, giving birth through her own birth canal. The fourth question is about generating the unarisen path. Vājapeyyanti, vājaṃ pivanti ethāti vājapeyyo, meaning they drink vāja, which is ghee and other substances; that, by Lomasakassapa Bodhisatta, who was unconscious due to passion, meaning devoid of natural consciousness due to the power of passion. Ratto rāgavasenā'ti, attached due to passion, attached to sons and the like, he kills a living being due to the power of passion for the sake of the welfare of his sons and the like. It becomes- "Attached, hateful, and deluded, conceited, greedy, and lazy, The king and the executioners are the eight, taught by Nāgasena;" Onameyyā'ti, would kill a living being. Sasamuddapariyāyanti, with the circumference of the ocean. Lomasakas The fifth, with its questions. The sixth, the Jotipāla Chaddanta questions. The seventh, the Kassapa Buddha's hut and rain questions. The eighth, the Brahmin King questions. The ninth, the verse-sung questions. The tenth, the mind not inclining to Dhamma teaching questions. Explanation of the fifth chapter, adorned with ten questions. "Onojeva" means just as water is poured. "Namñācariyoathipañho" is the first question, meaning, "Is there a teacher who knows?" "Samupādikā" means self-arisen, causing the earth to rise up. "Atho" means the coming together and arising above the water. The second, the two Buddhas arising question. "Mārabalanisūdane buddhe" means the Buddha capable of crushing the army of Māra. One is mental serenity, the arising of the thought of going for refuge to the Buddha. Reverential salutation, the manner of speaking with the act of reverentially saluting. "Ussahate tārayitunti" means is able to deliver from the suffering of the lower realms and the suffering of destruction. The third, the Gotamī's gift question. "Ārādhako hoti ñāyaṃ dhammaṃ kusalanti" means becomes one who achieves and perfects the righteous Dhamma, the wholesome, reckoned as the path, fruition, and Nibbāna. The fourth, the going forth without purpose question. The fifth, the ascetic practices without purpose question. "Idametha kāraṇanti" means this is the conclusive statement for humans, the explanation is that here, in the going forth that opens the Noble Path, there is a cause. "Sayanti" means in the Dispensation, what will purify a person confused about the Dispensation of the Conqueror by himself? "Nibbisesā'tisīlādiguṇavisesarahitā" means devoid of special qualities such as morality and other virtues. "Akatapuññā'ti" means not having done merit by not doing the merit of going forth in the previous Dispensation of the Conqueror. "Avemūḷhā jinasāsane'ti" means unable to attain the state of being deluded by morality and other virtues in the Dispensation of the Conqueror. The sixth, the question of the fault of reverting to a lower state. The seventh, the question of the Arahant's physical painful feeling. The eighth, the Pārājika offense question. "Saṅghasamayaṃanupaviṭṭhatāyā'ti" means by being one who has entered the assembly of the Saṅgha. The ninth, the question of the immoral monk and householder. The tenth, the water-dwelling beings question. The explanation of the sixth chapter, possessing ten questions, is complete. "Mahārajakkhā'ti" means those in whose wisdom-eye there is much dust of great defilements such as lust, or alternatively, those who have an eye. Those who have great defilements such as lust are great kings. And those great kings are also called "akkhā," so they are "mahārajakkhā." It is also proper to say "mahārajā e mahārajakkhā." In this latter alternative, the word "akkha" is meaningless. The question without proliferation, the first. "Visamakoṭṭhassa" means having an uneven end. "Dubbalagahaṇassa" means having a weak or thin inner body. The question of the householder Arahant, the second. "Maggo pi tassamahiyā anaññāto" means the path of that Arahant was unknown to that woman. The question of the Arahant's lapse of mindfulness, the third. The question of the three refuges, the fourth. "Nathidhamma" means the nature of not abandoning. "Athidhamma" means the nature of abandoning. The question of non-volitional action, the fifth. "Bījajātānī" means having the nature of seeds. The question of volitional action, the sixth. The question of the ogre and the corpse, the seventh. The question of precepts established in the future, the ninth. The question of the sun's heat, the tenth. The description of the seventh chapter, ending with ten questions, is complete. "Punadeva latāya badhivā adāsī" is not clear in this Jātaka. It may have been said taking the king's traditional words. Moreover, it may have been said with the understanding that the Bodhisatta, having released those who came to him from bondage, and having been indifferent, gave them back bound by the creeper. Hearing the words of the cruel, very cruel, terrible, very terrible Jūjaka brahmin. When the two children were taken out of sight of the Bodhisatta, that Bodhisatta, due to grief, a hundred times or a thousand times. His heart did not burst or break. This was the seventh, more difficult than the difficult. This is the interpretation. The question of Vessantara's gift of children and wife, the first. The question of doing difficult deeds, the second. "Lokiyaṃ bhante nāgasena lokuttarena viññāpitaṃ" means the worldly matter, as if it were born...pe...has been made known by you, Nāgasena, with the supramundane matter that has been born. The question of the power of evil, the third. The question of merit accruing to departed spirits, the fourth. "Dibbo atho" means a matter that is divine-like and utterly divine. "Middhasamāpanno" means having entered into sleep through the bhavanga. "Kapimiddhapareto" means monkey-sleep. Endowed with giving. That which is the binding of the body, that is, the binding nature of the name-body and the form-body. "Patiyonāho" means the binding nature from all sides due to the inability to perform actions. "Yo mahārāja kapiniddāpareto vokiṇṇatā jāgaratī" means the sleep of a person afflicted by monkey-sleep, a scattered wakefulness, a movement of sleep-mixed-wakefulness. The fifth question is about dreams. The sixth question is about death without cause. The seventh question is about the miracle of the fully extinguished one. The eighth question is about one under seven years of age. The ninth question is about happiness, suffering, and mixed-Nibbāna. "Sabhāvato nathi" means there is nothing in essence, in its own form. But in terms of quality, being unpolluted, in twofold quality, it is possible for me to show you some illustrative examples, to reveal them. Just as a lotus, water, medicine, the ocean, Food, the sky, a jewel-treasure face, Clarified butter, a mountain, a cloth, ten similes, One, two, three, four, five, ten, three. Again three, again three, five qualities should be known by the wise. Just as the unpolluted nature of a lotus in water is one quality of one who has entered Nibbāna. The coolness of water and the allaying of thirst are two qualities. The refuge of medicine, the destroyer of disease, and immortality are three qualities. The emptiness of a sea from corpses, its unfillability by flowing rivers, its being the abode of great beings, its being adorned with countless diverse flowers are four qualities. The sustaining of life, the increasing of strength, the generation of beauty, the calming of distress, and the removal of hunger and weakness are five qualities of food. The unborn nature of the sky, its unaging nature, its undying nature, its unfalling nature, its unproducing nature, its invincibility, its unstealability, its unreliance, the movement of birds, its unobstructed nature, its infiniteness are ten qualities. The wish-granting nature of a jewel-treasure, its causing of laughter, its making bright are three qualities. The rarity of red sandalwood, its unmatched fragrance, its being praised by good people are three qualities. The perfection of color of clarified butter, the perfection of fragrance, the perfection of taste are three qualities. Five qualities, like the peak of a mountain, high, unmoving, hard to climb, able to sprout seeds, free from attraction and aversion, have entered into Nibbana. The tenth question: Qualities entered into Nibbana. "Ākirā" means: Here, in this Nibbana you have learned, "ākirāhi," make it abundant, or this itself is the reading. "Anītito" means: Nibbana is to be seen as free from suffering. The same method applies to the rest. "Kuhīyatī" means: He becomes bewildered in mind.