Dighanikaya 2: 2. Sāmaññaphalasuttavaṇṇanā

Explanation of the Discourse on the King's Ministers

"Thus have I heard... at Rājagaha": this is the Sāmaññaphalasutta. There, this is the explanation of the unfamiliar words: "At Rājagaha": in the city named thus. For it is called Rājagaha because it was seized by Mandhātu, Mahāgovinda, and others. Others also explain various aspects here; what of them? This is merely a name for that city. Now this is a city at the time of a Buddha and at the time of a wheel-turning monarch; at other times it is empty, possessed by yakkhas, and remains as a dwelling forest for them. "Was dwelling" (viharati): without distinction, this indicates being endowed with one or another dwelling among the bodily postures, divine dwellings, Brahmā dwellings, and noble dwellings. But here, it indicates engagement in one or another bodily posture among the divisions of standing, walking, sitting, and lying down. Therefore, whether standing, walking, sitting, or lying down, the Blessed One is to be understood as "dwelling." For by interrupting the oppression of one posture with another posture, he maintains and sustains the non-collapsing physical body; therefore it is said that he "dwells."

"In the mango grove of Jīvaka Komārabhacca": this indicates the place of residence near the village where he went for alms. Therefore, "he was dwelling at Rājagaha in the mango grove of Jīvaka Komārabhacca" is to be understood as meaning that he was dwelling in the mango grove of Jīvaka Komārabhacca near Rājagaha. For here the locative case has the meaning of proximity. Therein, he lives (jīvati), so he is Jīvaka; he was fostered by a prince (kumārena bhato), so he is Komārabhacca. As is said: "'What is that, my good man, surrounded by crows?' 'It is a boy, your majesty.' 'Does he live, my good man?' 'He lives, your majesty.' 'Then, my good man, take that boy to our inner palace and give him to wet-nurses to rear.' Because he lives, they gave him the name Jīvaka. Because he was caused to be reared by a prince, they gave him the name Komārabhacca" (Mahāvagga 328)—this is the summary here. But it is found in full in the Chapter on the Story of Jīvaka itself. And a discussion for determining it is also stated in the Samantapāsādikā, the Vinaya commentary.

Now on one occasion, having purged the Blessed One's body when it was overwhelmed by a disturbance of the humours, and having presented him with a pair of clothes from Sivi, Jīvaka became established in the fruit of stream-entry at the end of the thanksgiving for the cloth, and thought: "I must go to attend upon the Buddha two or three times a day, and this Veḷuvana is too far, whereas my mango grove park is nearer. What if I were to have a monastery built for the Blessed One here?" In that mango grove, having provided night-quarters, day-quarters, cells, huts, pavilions, and so forth, having had a perfumed chamber built suitable for the Blessed One, having had the mango grove enclosed by an eighteen-cubit high wall the colour of a copper plate, and having satisfied the Saṅgha of monks headed by the Buddha with food together with robes, he poured the water of dedication and handed over the monastery. Referring to that, it was said: "in the mango grove of Jīvaka Komārabhacca".

"With twelve hundred and fifty monks": with thirteen hundred monks less fifty. In "king" and so on: he shines (rājati) through the achievement of his own sovereignty; he pleases (rañjeti) and benefits the populace by means of the four bases of beneficence, thus he is a king. He is lord of the Magadhans, thus he is Māgadha. "While not yet born, he will indeed be the king's enemy"—since he was pointed out thus by soothsayers, he is Ajātasattu [the unborn enemy].

When he had entered the womb, it is said that such a pregnancy craving arose in the queen: "Oh, that I might drink blood from the king's right arm!" Thinking, "A craving has arisen in a grave matter; it cannot be told to anyone," being unable to speak of it, she grew thin and pale. The king asked her: "My dear, your complexion is not normal; what is the reason?" "Do not ask, great king." "My dear, if you do not tell your wish to me, to whom will you tell it?" Urging her in various ways, he made her speak. And having heard it, saying: "Foolish woman, why did you think this was grave?" he summoned a physician, had his arm lanced with a golden lancet, collected the blood in a golden bowl, mixed it with water, and gave it to her to drink. The soothsayers, having heard that, predicted: "This child in the womb will be the king's enemy; the king will be killed by him." The queen heard this and thought: "The one who comes forth from my womb will kill the king, they say." Wanting to abort the child, she went to the park and had her belly pressed, but the child was not aborted. She went again and again and had the same done. The king, wondering, "Why does she go to the park so often?" made inquiries, and having heard that reason, stopped her, saying: "My dear, it is not yet known whether it is a son or a daughter in your womb. 'She did such a thing to a child born of herself'—even a great heap of blame will appear against us throughout the surface of Jambudīpa! Do not do this," and he provided a guard. At the time of giving birth, she thought: "I will kill him." Then too, the guards took the child away. Later, when the boy had grown up, they presented him to the queen. As soon as she saw him, maternal love arose in her, and on account of that she could not kill him. The king too, in due course, gave his son the viceroyalty.

Then on one occasion, Devadatta, gone into seclusion, thought: "Sāriputta has a retinue, Mahāmoggallāna has a retinue, Mahākassapa has a retinue; thus these have separate charges. I too will bring forth a charge." Thinking, "It is not possible to produce a retinue without gain; well now, I shall generate gain," he gained the confidence of Prince Ajātasattu through a psychic wonder in the manner found in the Khandhaka. Knowing that he was coming to attend upon him evening and morning with five hundred chariots and was exceedingly trusting, he approached him one day and said this: "Formerly, prince, human beings were long-lived; now they are short-lived. Therefore, prince, having killed your father, become king; having killed the Blessed One, I will become Buddha." Thus he incited the prince to patricide.

Thinking, "The noble Devadatta is of great power; there is nothing unknown to him," he bound a dagger to his thigh, and in broad daylight, fearful, agitated, suspicious, and terrified, he entered the inner palace and caused the disturbance as described. Then the ministers seized and questioned him, and having conferred: "The prince should be killed, Devadatta should be killed, and all the monks should be killed," they reported it to the king, thinking, "We shall act according to the king's command."

The king, having stripped of their offices those ministers who wished to kill them, and having appointed to high positions those who did not wish to kill them, asked the prince: "Why, prince, did you wish to kill me?" "I have need of the kingdom, sire." The king gave him the kingdom.

He informed Devadatta: “My wish has been fulfilled.” Then Devadatta said to him: “Like a man who has enclosed a jackal within and covered it over with a drum, you think, ‘I have done well’; but in just a few days your father, reflecting on the slight done by you, will become king again himself.” “Then, venerable sir, what shall I do?” “Cut him off at the root.” “Is it not the case, venerable sir, that my father ought not to be slain with a weapon?” “Kill him by deprivation of food.” He had his father cast into the sweating house; a sweating house is a smokehouse made for the purpose of interrogation. He said: “Except for my mother, do not allow anyone else to see him.” The queen, having placed food in a golden bowl, entered carrying it in the fold of her garment. The king sustained himself by eating it. Ajātasattu asked, “How does my father sustain himself?” and having heard that news, said: “Do not allow my mother to enter making a fold in her garment.” From then on, the queen entered having placed it in her topknot. Having heard that too, [he said]: “Do not allow her to enter with her topknot bound.” Then, having placed food in golden slippers and covered them, she entered wearing the slippers. The king sustained himself on that. Again having asked, “How does he sustain himself?” and having heard that fact, he said: “Do not even allow her to enter wearing slippers.” From then on, the queen bathed with scented water, smeared her body with the four sweets, wrapped herself, and entered. The king sustained himself by licking her body. Again having asked and heard that news, he said: “From now on, bar my mother’s entrance.” Standing at the threshold of the door, the queen wept and wailed: “Lord Bimbisāra, when he was a child you did not allow him to be killed; you reared your own enemy by yourself. Now, however, this is your last sight [of me]; from now on I will not get to see you. If I have any fault, forgive me, lord!”—and she turned back.

From then on, the king had no food. The king sustained himself with the bliss of the path and fruit and by walking up and down. His physical form shone exceedingly. He asked, “How, I say, does my father sustain himself?” and having heard, “He sustains himself by walking up and down, sire; and his physical form shines exceedingly,” he thought, ‘Now I will put an end to his walking up and down.’ Thinking thus, he sent barbers, saying, “Slit my father’s feet with a razor, rub them with salt and oil, and bake them over flameless charcoal of acacia wood.” Seeing them, the king thought, ‘Surely someone must have convinced my son; they have come to trim my beard.’ They went, paid homage, and stood there. When asked, ‘Why have you come?’, they reported that order. And being told, “Carry out your king’s wish,” they said, ‘Sit, sire,’ and having paid homage to the king, said, “Sire, we are carrying out the king’s command; do not be angry with us, for this is not fitting for righteous kings like you.” Having taken hold of the ankles with the left hand and taken a razor with the right hand, they slit the soles of his feet, rubbed them with salt and oil, and baked them over flameless charcoal of acacia wood. The king, it is said, had previously walked in a stupa courtyard wearing sandals, and had stepped with unwashed feet onto a woven mat laid out for sitting; they say this was the result of that. A severe pain arose in the king. While continuously recollecting, “Ah, the Buddha! Ah, the Dhamma! Ah, the Saṅgha!”, he withered away like a garland thrown onto a stupa courtyard, and was reborn in the heaven of the Four Great Kings as an attendant of Vessavaṇa named the yakkha Janavasabha.

On that very day, a son was born to Ajātasattu, and two letters arrived at the very same moment to announce the birth of his son and the death of his father. The ministers placed that letter in the king’s hand, thinking, “First we will announce the birth of the son.” At that very moment, affection for his son arose in the king, agitation swept through his whole body, and it penetrated down to the bone marrow. At that moment he recognized his father’s virtues: ‘When I was born, just such affection arose in my father too.’ He said, “Go, I say, release my father!” “Whom will you have released, sire?” they asked, and placed the other letter in his hand.

Hearing that news, he went weeping to his mother and asked: “Mother, did affection indeed arise in my father when I was born?” She said: “Foolish boy, what are you saying? When you were little, an ulcer arose on your finger. Then, unable to console you while you were crying, they took you and went into the presence of your father as he was sitting in the judgment hall. Your father placed your finger in his mouth. The ulcer burst right inside his mouth. Then, out of affection for you, your father swallowed that pus mixed with blood without even spitting it out. Such was your father’s affection for you.” He wept and lamented, and performed the bodily rites for his father.

Devadatta too approached Ajātasattu and said, “Great king, command men who will deprive the ascetic Gotama of life.” Having sent the men given by him, he himself ascended Gijjhakūṭa and hurled down a boulder with a catapult, and also had the elephant Nāḷāgiri released; but unable by any means to kill the Blessed One, losing gain and honor, he asked for the five points, and not obtaining them, he caused a schism in the Saṅgha, thinking, ‘Through these I will win over the people.’ When Sāriputta and Moggallāna took the following and departed, he vomited hot blood from his mouth, lay on a sickbed for nine months, and, overcome with remorse, asked, “Where is the Teacher dwelling now?” When told, “In the Jeta Grove,” he said, “Bring me on a small bed and show me the Teacher.” As he was being brought, because he had not performed the deeds worthy of seeing the Blessed One, he entered the earth as it split into two right beside the lotus pond at the Jeta Grove, and was established in the great hell. This is the summary here. The detailed narrative method has come down in the Khandhaka. Because it has come down there, it is not all repeated. Thus he was called ‘Ajātasattu’ because he was pointed out by soothsayers: ‘Even unborn, he will be an enemy of the king.’

‘Vedehiputto’ means: he was the son of the daughter of the king of Kosala, not of the king of Videha. But ‘Vedehī’ is a designation for a wise woman. As it is said: “Vedehikā the housewife” (MN 1.226), “The venerable Ānanda, the sage of Videha” (SN 2.154). Here, this is the derivation of the word: they know by this, thus ‘veda’; this is a designation for knowledge. One who strives, works, endeavors with knowledge is a ‘vedehī’. The son of a vedehī is ‘Vedehiputto’.

‘Tadahū’ means on that day; this is the meaning. They observe the fast upon it, thus it is the ‘uposatha’; ‘they observe the fast’ means they dwell endowed with virtue or with fasting; this is the meaning. Here, however, this is the extraction of the meaning: in passages such as “Come, friend Kappina, we will go to the uposatha,” the uposatha is the recitation of the Pātimokkha. In passages such as “Thus indeed, Visākhā, is the uposatha with eight factors observed” (AN 8.43), it is virtue. In passages such as “For the pure, Phaggu is always, for the pure, the uposatha is always” (MN 1.79), it is fasting. In passages such as “The nāga king named Uposatha” (DN 2.246), it is a designation. In passages such as “Monks, on the day of the uposatha, residences with monks…” (Vin 1.181), it is the day to be observed. Here too, that very one is intended. Furthermore, it is of three kinds: by distinction of the eighth, fourteenth, and fifteenth. Therefore, in order to exclude the remaining two, it is said ‘the fifteenth’. Because of that it was said: “They observe the fast upon it, thus it is the uposatha.”

"Komudiyā" means on the day of the white water-lilies (kumuda). At that time, it is said, the white water-lilies are in full bloom; because they are present at that time, it is "komudī". "Cātumāsiniyā" means on the fourth-month day; for because it is the conclusion of four months, it is "cātumāsī"; but here it is called "cātumāsinī". "Puṇṇāya" means full, complete, through the fullness of the month, the fullness of the season, and the fullness of the year. The moon is called "mā"; because it is full at that time, it is "puṇṇamā". Thus the meaning in this pair of terms, "puṇṇāya puṇṇamāyā", should be understood.

"Surrounded by his royal ministers" means surrounded by royal ministers on a night illuminated by the arising radiance of the full moon freed from the four defilements, as if the directions were being washed by streams of milk flowing from silver jars, and as if it were strewn with strings of pearls, garlands of jasmine flowers, white fine-cloth, and masses of white water-lilies fallen from silver mansions. "Gone up to the terrace of the fine palace" means gone to the top of the fine palace. He was seated on an expensive golden throne over which a white parasol was raised. Why was he seated there? In order to dispel sleep. For from the day he assaulted his father, this king, as soon as he merely closed his eyes thinking, "I will fall asleep," would wake up crying out as if struck by a hundred spears. And when asked, "What is this?" he would say, "Nothing." Therefore sleep was disagreeable to him; thus he sat in order to dispel sleep. Moreover, on that day a festival had been proclaimed. The whole city had been swept and sprinkled, strewn with sand, its house doorways adorned with five-colored flowers, puffed rice, and full jars, all directions decorated with raised flags and banners and varied arrays of blazing lamps, crowded with many people along the avenues and alleys enjoying the festivities. Thus they say he was seated also because it was a festival day. Yet even after saying this, the conclusion was made: "For a royal household it is always like a festival; he was seated solely in order to dispel sleep."

"He uttered an inspired utterance" means he voiced an exclamation. For just as oil that a measuring vessel cannot hold overflows and spills out, and that is called an overflow; and just as water that a pond cannot hold breaches its banks and flows over, and that is called a flood; so too, words of joy that the heart cannot contain, having become excessive and unable to remain within, break out externally, and that is called an inspired utterance. The meaning is that he uttered such words imbued with joy.

"Dosinā" means free from faults; it means devoid of these five defilements: clouds, fog, smoke, dust, and Rāhu. Therefore, there are five words of praise: "delightful" and so on. For it delights the minds of the people, so it is "delightful". Because it is illuminated by moonlight free from the aforesaid faults, it is exceedingly beautiful, so it is "lovely". It is worthy to behold, so it is "splendid". It gladdens the heart, so it is "charming". It is worthy to serve as a marker of the days, months, and so on, so it is "auspicious".

"Kaṃ nu khvājja" means whom indeed today. "An ascetic or a brahmin": an ascetic because of having stilled evil; a brahmin because of having barred evil. "Yaṃ no payirupāsato" is an inversion of phrasing; the meaning is: "Whom when we attend upon by asking questions, upon hearing his sweet Dhamma, our mind would be gladdened?" Thus with all this talk, the king gave a hint and sign. For whom did he give it? For Jīvaka. For what purpose? To see the Blessed One. Could he not approach to see the Blessed One himself? Indeed, he could not. Why? Because of his great transgression.

For he had killed his own father, who was an attendant of the Blessed One and a noble disciple, and relying on him Devadatta had done much harm to the Blessed One; thus this was a great transgression, and because of that great transgression he was unable to go himself. But Jīvaka was an attendant of the Blessed One; thinking, "Under his wing I will see the Blessed One," he gave the hint and sign. But did Jīvaka know: "This hint and sign is for me"? Indeed, he knew. Then why did he remain silent? In order to cut off confusion.

For in that assembly many attendants of the six teachers were gathered, and by associating with untrained persons they themselves were also untrained. [He thought:] "If I begin speaking praise of the Blessed One, they will keep standing up and proclaiming the virtues of their own teachers, and thus my speech praising the Teacher will not reach its conclusion. But when the king has approached these family ascetics and, having grasped their lack of substance, becomes displeased with the talk of their virtues, he will question me; then, free from distraction, I will speak praise of the Teacher and take the king into the Teacher's presence." Thus knowing this, he remained silent in order to cut off confusion.

Those ministers also thought this: "Today the king praises the night with five words; surely he wishes to approach some ascetic or brahmin, ask a question, and hear the Dhamma. And toward whomever he is gladdened upon hearing his Dhamma, him he will greatly honor. Moreover, for him whose family ascetic becomes the royal family ascetic, it will be fortunate."

Having thought thus, they began to speak the praises of their own family-supported ascetics, each thinking: "I shall speak the praise of the ascetic supported by my family and take the king; I shall take [him]!" Therefore it is said: "When this was said, a certain minister of the king..." and so on. Therein, 'Pūraṇa' was the name of that self-professed teacher. 'Kassapa' was his clan name. He, it is said, was born completing a hundred slaves lacking one for a certain family, and because of that they gave him the name Pūraṇa ['the Filler']. And because he was an auspicious slave, there was no one who would say [to him], "This was done badly," or "What is undone was not done." He fled, thinking, "Why should I live here?" Then thieves stripped him of his clothes. Not even knowing how to cover himself with leaves or grass, he entered a certain village just as he was born. People saw him and thought, "This ascetic is an arahant, of few desires; there is none like him," and they approached him bringing cakes, cooked rice, and so forth. He thought, "This has arisen for me because of my state of not wearing a garment." From that time on, even when he received a garment, he did not wear it; he adopted just that as his going forth. In his presence other men, and still others—five hundred men in all—went forth. Referring to that, it is said: "Pūraṇa Kassapa."

He has a community consisting of an assembly of those who have gone forth, thus he is a community leader [saṅghī]. He has that very group, thus he is a group leader [gaṇī]. By way of teaching conduct and training, he is the teacher of that group, thus he is a group teacher [gaṇācariya]. 'Known' means well known, renowned. Renown has arisen for him in this way: "He is of few desires, contented; out of fewness of desires he does not even wear clothing"—thus he is renowned [yasassī]. A 'founder of a sect' is one who establishes a doctrine. 'Regarded as good' means he is regarded thus: "This one is good, excellent, a true person." 'By many people' means by the unlearned, blind, foolish worldlings. Because he knows many nights that have passed since his going forth, he is of long standing [rattaññū]. For a long time he has been one who has gone forth, thus he has gone forth long ago [cirapabbajito]; for the speech of one who has not gone forth long ago does not inspire confidence; therefore it is said, "he has gone forth long ago." 'Far along in years' means he has traveled far along the journey, the meaning being that he has outlasted two or three successions of kings. 'Come to advanced age' means he has reached the final stage of life. Both of these statements were made referring to this: "The speech of a young man does not inspire confidence."

"He remained silent": just as a man who desires to eat a golden-colored, sweet-tasting ripe mango, upon seeing a ripe kajjara fruit brought and placed in his hand, [is displeased], so the king, who desired to hear a sweet Dhamma talk endowed with qualities such as the absorptions and direct knowledges and illuminated by the three characteristics, having previously been displeased even by the sight of Pūraṇa, now became even more displeased by the talk of his virtues and remained silent. Yet, even while displeased, he thought: "If I rebuke this man, seize him by the neck, and have him thrown out, then another too, out of fear that 'whoever speaks, the king does so to him,' will not say anything"; and so, enduring that disagreeable talk, he just remained silent. Then another minister, thinking, "I shall speak the praise of the one supported by my family," began to speak. Therefore it is said: "Then another [minister]..." and so on. All that should be understood in the very manner already explained.

Here, however, 'Makkhalī' was his name. Because he was born in a cowshed [gosālā], his second name was 'Gosāla'. While he was walking on muddy ground carrying a pot of oil, his master, it is said, told him: "Dear boy, do not stumble [mā khalī]!" Stumbling through heedlessness, he fell, and out of fear of his master he began to flee. His master ran up and seized the corner of his garment. He discarded the garment and, becoming unclothed, ran away. The rest is just like [the story of] Pūraṇa.

Ajita was his name. He wears a hair-blanket, hence he is 'Kesakambala' ('Hair-blanket'). Joining the two names together in this way, he is called Ajita Kesakambala. Therein, a 'hair-blanket' means a blanket made from human hair. There is no garment worse than that. As he said: 'Just as, bhikkhus, of all woven garments, a hair-blanket is declared to be the worst of them. A hair-blanket, bhikkhus, is cold in the cold, hot in the heat, ugly, foul-smelling, and unpleasant to the touch' (Aṅguttara Nikāya 3.138).

Pakudha was his name. Kaccāyana was his clan name. Joining the name and clan name together in this way, he is called Pakudha Kaccāyana. He was one who avoided cold water: even after defecating he would not perform the water duty [with it]; he would only do so upon obtaining hot water or rice-gruel; and having crossed a river or water on a road, thinking, 'My virtue is broken,' he would make a mound of sand, undertake virtue, and go on. He was of such an unpropitious doctrine.

Sañcaya was his name. Because he was the son of Belaṭṭha, he was Belaṭṭhaputta.

Because he was one who said, 'We have no knotting defilement, no binding defilement; we are free from the knot of defilements,' he was a 'Nigaṇṭha' by virtue of the name acquired in this way. As the son of Nāṭa, he was Nāṭaputta.

Explanation of the Account of Jīvaka Komārabhacca

'Then indeed the king': hearing their words, the king, it is said, thought: 'Whoever's words I do not wish to hear, he is the very one who spoke. But he whose words I do wish to hear has become silent like a garuḍa that has drunk elephant-fluid; surely this is a misfortune for me.' Then it occurred to him: 'Jīvaka is an attendant of the tranquil Buddha, the Blessed One; he is tranquil himself, therefore he sits in silence just like a bhikkhu endowed with the duties; he will not speak unless I speak. But when an elephant is trampling, it is the elephant's foot that must be seized.' Thus he began to converse with him himself. Therefore it is said: 'Then indeed the king.' Therein, 'Why [are you] silent?' means: For what reason are you silent? While these ministers are praising their respective family-supported ascetics, their mouths do not suffice [to contain their speech]. 'Do you not have a family-supported ascetic as they do? Are you poor? Was sovereignty not given to you by my father? Or are you lacking in faith?'—thus he asks.

Then this occurred to Jīvaka: "This king is having the praises spoken of the ascetics supported by each family; now is not the time for me to be silent. But as these men, having paid homage to the king, sat right there and spoke the praises of the ascetics supported by their own families, it is not proper for me to speak the virtues of the Teacher in that manner." Rising from his seat, facing the Blessed One's monastery, he venerated with the fivefold prostration, raised his hands in añjali to his head, radiant like the union of ten fingernails, and said: "Great King, do not think of me thus: 'This man approaches just any ascetic.' For when my Teacher descended into his mother's womb, when he emerged from his mother's womb, at his Great Renunciation, at his Awakening, and at the Setting in Motion the Wheel of the Dhamma, the ten-thousandfold world system shook; thus he performed the Twin Miracle; thus the descent from the deva realm. I shall speak the virtues of the Teacher; listen with a unified mind, Great King!" And having said this, he said: "This Blessed One, sire, is an arahant, a fully awakened Buddha..." and so forth. In that passage, 'that Blessed One' [taṃ kho pana bhagavantaṃ] is an accusative case used in the sense of a description of state, the meaning being 'concerning that Blessed One' [tassa kho pana bhagavato]. 'Good' [kalyāṇo] means endowed with good qualities; it means 'foremost.' 'Good report' [kittisaddo] is just renown; or it is a sound of praise. 'Has arisen' [abbhuggato] means it has spread and arisen, pervading the world with its devas. In what way? "Thus indeed is that Blessed One an arahant, a fully awakened Buddha... and so forth... Blessed One."

Therein, this is the connection of words: That Blessed One is also an arahant, also a fully awakened Buddha ... and so forth ... also a Blessed One. 'For this reason and for that reason' is what is meant. Therein, because he is far (āraka) from enemies (ari), and because the spokes (ara) have been destroyed, because of his worthiness (arahatta) of requisites and the like, and because of the absence of secretiveness (raha) in doing evil—for these reasons, first of all, that Blessed One is to be known as an 'arahant'. Setting out the matrix in such a manner, all these words have been elaborated in the Path of Purification in the explanation of the recollection of the Buddha; therefore, their elaboration should be taken from there.