Dighanikaya 24: 1. Pāthikasuttavaṇṇanā

Homage to that Blessed One, the arahant, the fully awakened Buddha.

Explanation of the Story of Sunakkhatta

“Thus have I heard… and so forth… was dwelling among the Mallas”: this is the Pāthika Sutta. Herein, this is the explanation of novel terms. “Dwelling among the Mallas”: “Mallas” is the name of country-dwelling royal princes; even a single region that is their dwelling-place is conventionally called “Mallas”; thus, “in that country among the Mallas.” “Anupiyā is a market town of the Mallas”: “Anupiyā” is the name of one market town of the Mallas' country; the meaning is that, making that his resort for alms, he dwelt in a certain grove endowed with shade and water. There is also the reading “Anopiyā.” “He entered”: he had entered. But the Blessed One had not yet entered; because he had set out thinking, “I will enter,” it is said “he entered.” Just as what? Just as when a man sets out thinking, “I will go to the village,” even before he has reached that village, when asked, “Where is so-and-so?”, it is said, “He has gone to the village”; even so here. “It occurred [to him]”: standing near the village and looking at the sun, this occurred to him. “It is too early”: it is exceedingly early; porridge and rice are not yet ready in the households. But did the Blessed One set out without knowing the time? Not without knowing. For at the time of dawn, the Blessed One spread out the net of knowledge, and surveying the world, he saw the wanderer named Bhaggavagotta who had entered within the net of knowledge. Knowing, “Today, bringing together the deed done by me in the past for this wanderer, I will preach the Dhamma; and that Dhamma talk will bear fruit for him by way of obtaining faith in me,” and desiring to enter the wanderers’ park, he set out while it was very early. Therefore, through the desire to enter there, he generated this thought.

“Said this”: seeing the Blessed One, without showing the rigidity of conceit, he went out to meet the Teacher and spoke these words: “May he come indeed, venerable sir,” and so forth. “This turn”: this occasion; the meaning is, this occasion of coming today. But had the Blessed One gone there in the past? He had not gone in the past; rather, he spoke thus by way of worldly convention. For worldly people, seeing one who is pleasing in nature who has come after a long time or who has never come before, say: “From where has the venerable one come? Has the venerable one come after a long time? How did you know the road coming here? Did you lose your way?”, and so forth. Therefore, it should be understood that this one also spoke thus by way of worldly convention. “This seat”: shaking out and preparing his own seat that he was sitting on, while offering it he said this. “Sunakkhatta the Licchavi prince”: the Licchavi royal prince named Sunakkhatta. He, it is said, was his lay companion; from time to time he went into his presence. “Renounced”: “I now renounce, venerable sir, the Blessed One; I will no longer dwell, venerable sir, dedicated to the Blessed One”—in this way he renounced, gave up, discarded.

“Dedicated to the Blessed One”: having represented thus: “The Blessed One is my Teacher, I fulfill the instruction of the Blessed One.” “Being who, what do you renounce?”: an applicant would renounce the one asked of, or the one asked of would renounce the applicant. But you are neither the applicant nor the one asked of; this being so, foolish man, being who, being what sort of person, what do you renounce?—this is what he shows. “See, foolish man”: see, empty man. “And how far you have failed in this”: as much as this is your failure, as much as is your fault, so much is the offense—thus I, Bhaggava, attributed the offense to him; this is what he shows.

“A superhuman state”: that which is beyond human qualities consisting of the five precepts and the ten precepts. “A miracle of psychic power”: a miracle consisting of psychic power. “Or when it is done”: or when it has been performed. “For the sake of which”: for the sake of which destruction of suffering. “Does it lead out for one who acts accordingly?”: does that Dhamma lead, does it not lead, does it conduce, does it not conduce to the destruction of all suffering of the round [of rebirth], to the realization of the deathless Nibbāna, for one who acts accordingly, for a person who has practiced rightly, doing just as the Dhamma was taught by me?—this is what he asks. “Therein, Sunakkhatta”: in that matter, Sunakkhatta, when the Dhamma taught by me conduces to the right destruction of suffering for one who acts accordingly, what will a miracle of psychic power consisting of a superhuman state accomplish when performed? What is the purpose of it being performed? For whether it is performed or not performed, there is no decline of my Dispensation; for in order to cause devas and humans to attain the deathless Nibbāna I fulfilled the perfections, not for the sake of performing miracles—thus showing the uselessness of a miracle, he attributed the second offense [to him], saying, “See, foolish man.”

“The beginning of the world”: the conventional designation of the world. Even the beginning boundary that is to be known as “this is the beginning of the world,” he says that he does not make known. The rest herein is to be understood precisely according to the preceding explanation.

“In many a way indeed”: why is this begun? Sunakkhatta, it is said, having prattled this much, thinking: “I will smear the virtues of the Blessed One, I will declare his offense,” while listening to the Blessed One’s speech, remained groundless and silent.

Then the Blessed One, to show the danger of disparaging conduct, saying: “Sunakkhatta, standing thus in disparaging conduct, you yourself will incur censure,” said [the passage] beginning with “in many ways” (anekapariyāyena). There, “in many ways” means for many reasons. “In the village of the Vajjis” means in the village of the Vajji kings, in the city of Vesālī. “Could not endure” (no visahī) means was unable. “He, unable to endure” (so avisahanto) means: this Sunakkhatta, whose mouth previously was not sufficient to speak the praise of the three jewels, now with that very mouth speaks dispraise. Indeed, unable, being incapable of leading the spiritual life, having spoken dispraise through his own foolishness, he reverted to the lower life. But the Buddha is truly well-awakened, the Dhamma is truly well-proclaimed, the Saṅgha is truly practicing well. People praising the three jewels in this way will show fault only in you. “Thus indeed they of you” (iti kho te) means: thus indeed will people speak to you, Sunakkhatta. By this he shows: when such a fault has arisen, you will not have the opportunity to say, “The Teacher, whose knowledge is unimpeded regarding the past and future, knew that such a fault would arise in me, yet he did not tell me beforehand.” “Departed indeed” (apakkameva) means departed entirely, or the meaning is: departed, i.e., fallen away. “Just as one destined for a state of deprivation” (yathā taṃ āpāyiko) means: the meaning is that he departed just as a being worthy of rebirth in a state of deprivation would depart.

Explanation of the Story of the Khattiya of Korakkhatta

“Once I” (ekamidāhaṃ)—what is shown by this? This sutta is tied to two phrases: “he does not perform a psychic miracle” and “he does not declare the beginning of things.” There, the phrase “he does not declare the beginning of things” will be shown at the end of the sutta. But this teaching was begun by way of showing the connection to this phrase: “he does not perform a miracle.”

There, “ekamidāhaṃ” means on one occasion I (ekasmiṃ ahaṃ). “Occasion” (samayaṃ) means at an occasion, meaning “at one time, I.” “Among the Thūlūs” (thūlūsū) means: there is a country named Thūlū; I was dwelling there. “Named Uttarakā” (uttarakā nāmā) means: by way of feminine gender, a market town of the Thūlū country named Uttarakā; the meaning is: having made that market town his alms resort. “A naked ascetic” (acelo) means naked. “A Khattiya of Korakkhatta” (korakkhattiyo) means a Khattiya whose feet were crooked inward. “A canine-vow practitioner” (kukkuravatiko) means one who has undertaken the canine vow: like a dog, he smells [his food] and eats, lies down in the middle of a fireplace, and performs only the actions of a dog. “On all fours” (catukkuṇḍiko) means walking around with four points of contact, having placed two knees and two elbows on the ground. “Thrown upon the ground” (chamānikiṇṇaṃ) means thrown, tossed, placed upon the ground. “Food” (bhakkhasaṃ) means food, whatever can be chewed or eaten. “With the mouth alone” (mukheneva) means without touching with the hand, he chews chewable food with the mouth alone, and eats soft food with the mouth alone. “Of goodly appearance” (sādhurūpo) means of handsome appearance. “This ascetic” (ayaṃ samaṇo) means this one ascetic among the arahants. There, “surely” (vata) is a particle in the sense of a wish. For thus he had a wish: “There is no other ascetic equal to this ascetic. For out of fewness of wishes he does not wear clothing; thinking ‘this is an impediment,’ he does not even carry an alms bowl; he eats only what is thrown on the ground; he is truly an ascetic. But what kind of ascetics are we?” Thus, even while walking behind the all-knowing Buddha, he thought this evil thought.

“Said this” (etadavoca): the Blessed One, it is said, thought: “This Sunakkhatta of evil disposition—what did he think upon seeing this [man]?” Then, thinking thus and knowing his disposition, [realizing:] “This foolish man, coming behind an all-knowing one like me, thinks that a naked ascetic is an arahant; right here, then, this fool deserves a rebuke,” without even turning back, he said these words beginning with “even you” (tvampi nāma). There, in “even you,” the word “api” is in the sense of reproach. For the Blessed One, reproaching him, said: “Even you.” “Even you, having such a low disposition, will profess, ‘I am an ascetic, a son of the Sakyans’?”—this is the intention here. “Why then to me, venerable sir” (kiṃ pana maṃ, bhante) means: having seen what blameworthy thing in me, venerable sir, does the Blessed One speak thus?—so he asks. Then the Blessed One, explaining to him, said [the words] beginning with “did you not” (nanu te). “Grudges” (maccharāyati): does the Blessed One thus grudge arahantship [thinking], “Let there be no arahantship for another”?—so he asks. “Not indeed I” (na kho ahaṃ) means: I, foolish man, expect the acquisition of arahantship by the world with its devas; for this very purpose I fulfilled the perfections, performing many difficult deeds; I do not, foolish man, grudge arahantship. “An evil speculative view” (pāpakaṃ diṭṭhigataṃ): a view arose in him thus: that one who is not an arahant is an arahant, and those who are arahants are not arahants. Referring to that, he said, “an evil speculative view.” “That which indeed” (yaṃ kho pana) means: that which you think of this naked ascetic in this way. “On the seventh day” (sattamaṃ divasaṃ) means on the seventh day. “By indigestion” (alasakena) means by the disease of indigestion. “Will make an end” (kālaṅkarissati) means he will die with a swollen belly.

“Kālakañjikas” (kālakañcikā) is the name of those asuras. Their bodies, it is said, are three gāvutas [in height], with little flesh and blood, like withered leaves. Their eyes, like those of crabs, stick out and stand on top of their heads; their mouths, like the eye of a needle, are on the very top of their heads, and bending down with that, they take their food. “In the Bīraṇatthambaka” (bīraṇatthambake): there is a clump of bīraṇa grass in that charnel ground; therefore, it is called Bīraṇatthambaka.

“He approached him”: having spoken thus, after wandering for alms in that village and going to the monastery, the Blessed One departed from the monastery and approached him. “For what reason you”: for what cause you; the meaning is: “because you have been declared by the Blessed One, therefore…” “In measure and measure”: in appropriate measure, in proper measure. There is also the reading “mantā mantā”, meaning having examined and investigated with wisdom. “So that the ascetic Gotama”: he said, “Act in such a way that the words of the ascetic Gotama would be false.” When this was said, the naked ascetic, lying like a dog at the hearth place, raised his head, opened his eyes, and looking at him, said: “What are you saying? The ascetic Gotama is our enemy, our adversary. Ever since the ascetic Gotama arose, we have become like fireflies when the sun has risen. The ascetic Gotama may speak such a word to us or otherwise. But the speech of an enemy is never true. Go, I will know what is to be done here!” Having said this, he lay down once again.

“By ones and twos”: he counted, saying, “One, two.” “As that”: he counted as someone disbelieving would count. And approaching three times in a single day, he announced: “One day has passed; two days have passed.” “On the seventh day”: hearing the words of Sunakkhatta, he remained entirely without food for seven days. Then on the seventh day, an attendant of his thought: “Today is the seventh day that our family-attendant ascetic has not come home; could he have fallen ill?” Having pork cooked and taking food, he went and placed it on the ground before him. Seeing it, the naked ascetic thought: “Whether the word of the ascetic Gotama is true or false, once I have eaten food and am well satisfied, even death would be a good death for me!” Having placed his two hands and knees on the ground, he ate to the fill of his belly. Being unable to digest it in the night, he died of indigestion. For even if he had thought, “I will not eat,” still, having eaten on that day, he would have died of indigestion. For the Tathāgatas never speak falsely.

“At Bīraṇatthambaka”: the sectarians, hearing that Korakkhattiya had died, counted the days and thought: “This much has indeed come true; now let us throw him elsewhere and refute the ascetic Gotama as a liar!” Going there and binding his body with a creeper, they dragged it away, going along saying: “We will throw him here, we will throw him here!” But every place they reached was just an open courtyard. Dragging him along, they arrived right at the Bīraṇatthambaka cemetery, and realising it was a cemetery, dragged him on, saying: “We will throw him elsewhere!” Then their creeper snapped, and afterwards they were unable to move him. They departed right from there. Hence it was said: “They discarded him in the Bīraṇatthambaka cemetery.”

“He approached him”: why did he approach? He thought: “The rest of the ascetic Gotama’s statement agrees, but a dead person getting up and conversing with someone else does not happen. Come, let me go and ask! If he speaks, that is fine. If he does not speak, I will refute the ascetic Gotama as a liar!” For this reason he approached. “He tapped”: he struck. “I know, friend”: a dead body is incapable of getting up and speaking; how did this one speak? Through the power of the Buddha. The Blessed One, having brought Korakkhattiya from the asura realm and applied him to the corpse, made him speak. Or else he made that very corpse speak; for the sphere of a Buddha is unthinkable.

“Just so was that retribution”: was the fruition of that statement just so, or not? An interchange of grammatical gender was made, the meaning being: “Just so was that fruition.” Some, however, read “vipakkaṃ” (“matured”), meaning produced.

Standing here, the miracles should be gathered together. All these are five miracles. It was said: “He will die on the seventh day,” and he died just so: this is the first miracle. It was said: “Of indigestion,” and he died of indigestion indeed: this is the second. It was said: “He will be reborn among the Kālakañcika [asuras],” and he was reborn right there: this is the third. It was said: “They will discard him in the Bīraṇatthambaka cemetery,” and he was discarded right there: this is the fourth. It was said: “Having come from the place of rebirth, he will speak with Sunakkhatta,” and he did speak: this is the fifth miracle.

Explanation of the Story of the Naked Ascetic Kaḷāramaṭṭaka

“Kaḷāramaṭṭaka”: having only protruding teeth. Or else this was simply his name. “One who had attained supreme gain”: having reached the pinnacle of gain; it is said that he had attained the highest gain. “One who had attained supreme fame”: having reached the pinnacle of fame, the highest retinue. “Rules of observance”: the very observances, or parts of the observances. “Complete”: undertaken. “Adopted”: a synonym for the same. “To the east of Vesālī”: in the eastern direction not far from Vesālī. “Shrine”: the site of a yakkha shrine. This is the method everywhere.

"Where the naked ascetic was": having performed the duty for the Blessed One, he approached where the naked ascetic Kaḷāramaṭṭaka was. "Asked a question": he asked a deep question dealing with the three characteristics. "Did not succeed": he did not proceed properly by way of knowledge; like a blind person in uneven terrain, he stumbled right there. He saw neither beginning nor end. Or else "did not succeed" means he did not manage, he was not able to manage and speak. "Failing": rolling his variegated eyes and looking about, saying: "Have you stood in the presence of an untrained person? Even having gone forth at an improper time, you wander asking questions; get away, do not stand in this place!" "Manifested anger, ill-will, and displeasure": he made apparent anger in the form of agitation, ill-will in the form of malice, and displeasure described as dejection consisting in a state of dissatisfaction. "We have assaulted": we have struck, we have collided with. "May it not happen to us!": may it indeed not happen to me! There is also the reading "maṃ vata no ahosi". Here, "maṃ" is an accusative form in the sense of a genitive; the meaning is: "Did it indeed happen to me?" Having thought this, he sat on his haunches and apologized to him, saying: "Pardon me, venerable sir." "From now on, will you not ask any other question at all?" "Yes, I will not ask." "If so, go, I pardon you," and he dismissed him.

"Clothed": dressed, wearing clothes. "Accompanied by a female companion": a wife is called a female companion; accompanied by a female companion means with a wife; having abandoned this or that holy life, he was with a wife, this is the meaning. "Boiled rice and sour gruel": eating boiled rice and sour gruel as well, in excess of liquor and meat. "Fallen from fame": having fallen from that pinnacle of gain and pinnacle of fame which he had attained. "Performs superhuman psychic powers": here, in terms of transgressing seven vow-items, seven wonders should be understood.

Account of the Naked Ascetic Pāthikaputta

"Pāthikaputta": the son of Pāthika. "With a claim to knowledge": together with a claim to knowledge. "Half the distance": if there should be a league between us, Gotama half a league, I half a league. This is the method for half a league and so on. Victory will belong to the one who advances beyond even the step of a single foot; defeat to the one who does not come. "We there": we there in that place of assembly. "Double, double that will I": from that point I will do double and double; although knowing his own inability to perform a miracle together with the Blessed One, he spoke thus having understood: "Even for one who fails after contending with a superior person, there is praise." Even the city dwellers, having heard it, made great hospitality for him, thinking: "An incapable person surely does not roar like this; indeed this one too must be an arahant."

"Where I was, there he approached": he heard that Sunakkhatta said, so it is said: "Pāthikaputta speaks in this way." Then, because of his base disposition, the thought arose [in Sunakkhatta] to see the base.

Having performed the duty for the Blessed One, when the Blessed One had entered the perfumed chamber, he went into the presence of Pāthikaputta and asked: "Do you indeed speak such words?" "Yes, we speak [them]." "If so, do not fear, speak confidently again and again like this; I am the attendant of the ascetic Gotama, I know his range, he will not be able to perform a miracle with you; I, having spoken to the ascetic Gotama and aroused fear [in him], will take him elsewhere and go; do not fear!" Having reassured him thus, he went into the presence of the Blessed One. Because of that it was said: "Where I was, there he approached." In "that speech" and so on, saying: "While being unawakened, I wandered saying 'I am awakened'; what was spoken by me is untrue, I am not awakened"—one abandons that speech. Sitting in private and thinking: "For this long a time, while being unawakened, I wandered saying 'I am awakened'; from this time forth I am not awakened"—so thinking, one abandons that thought. "For this long a time, while being unawakened, I wandered having adopted the bad view 'I am awakened'; from this time forth I abandon this view"—so abandoning, one relinquishes that view. But when one does not do so, it is said: "without having abandoned that speech, without having abandoned that thought, without having relinquished that view." "Would fall off": like a ripe palm fruit detached from its stem, it would fall from his neck; or else it would split into seven pieces.

"May he protect this": let him protect this. "Categorically": without qualification. "Determined": spoken. "And, venerable sir, the naked ascetic Pāthikaputta": thus, when the word of the Blessed One has been categorically determined, if the naked ascetic Pāthikaputta. "In a deformed form": in a form whose normal appearance is gone, whose natural state is departed; having abandoned his own form, with an invisible body; or else in manifold forms such as a lion or a tiger, should he come into [the Blessed One's] presence. "Then that would be false of the Blessed One": such being the case, that statement of the Blessed One would be false—thus he reproaches him with falsehood. Except for this, it is said, the Blessed One was never previously reproached with falsehood by anyone else.

"Leading to a duality": having existence by its form, and non-existence by its meaning; thus "leading to a duality." This is a designation for false, empty, and fruitless speech.

"Even Ajita, general of the Licchavis": he was, it is said, an attendant of the Blessed One; he passed away. Then, having performed his funeral rites, people asked Pāthikaputta, "Where was the general reborn?" He said, "He was reborn in the great hell." And having said this, he said further: "Your general came into my presence and wept, saying, ‘Not having listened to your word, and having accepted the doctrine of the ascetic Gotama, I have been reborn in hell!’" "Approached there for the midday rest": why does it not say here, "for the purpose of performing a miracle"? Because of its absence. For he did not even have an encounter with him, whence could there be the performance of a miracle? Therefore, not having spoken thus, he said, "for the midday rest."

Explanation of the Discussion on the Miracle of Psychic Power

"Wealthy householders" means wealthy householder magnates. For they have a store of great wealth and grain, therefore they are called "wealthy". "Many thousands" means an immeasurable number even by thousands. Other than Sunakkhatta, it is said, no one else was able to assemble such a great assembly. It was on that very account that the Blessed One wandered about keeping Sunakkhatta with him for such a long time.

"Fear" means fear consisting in mental agitation. "Consternation" means trembling of the entire body. "Horripilation" means the standing of hairs on end. For he thought: "Having spoken so boastfully, I have come into opposition with the foremost individual in the world together with its devas; yet internally I have neither arahantship nor any cause for performing a miracle, whereas the ascetic Gotama will perform a miracle; then, having seen his miracle, the great multitude will harass me with sticks, clods of earth, clubs, and the like, saying, ‘Unable to perform a miracle now, why, without knowing your own measure, do you roar like a rival wrestler against the foremost individual in the world?’" On that account, having heard of the gathering of the great multitude and the coming of the Blessed One, fear, consternation, or horripilation arose in him. Desiring to be released from that suffering, he went to the Tindukakhāṇuka wanderers’ park. In order to show that matter, it was said, "Then the Blessed One," and so forth. In that context, "approached": he did not merely approach, but having approached, he entered far into the wanderers' park, a distance of half a yojana. Even there, finding no satisfaction of mind, wandering from corner to corner and observing a secluded thicket at the edge of the park, he sat down on a stone slab. Then the Blessed One thought: "Lest this fool, taking the word of someone or other, should come here, let the fool not perish!" and he resolved, "May the stone slab upon which he is seated cling to his body!" Along with the thought of resolution, it clung to his body. He became as if bound with a great fetter, or as if his feet were severed.

"Heard": when a certain man came who had followed in his footsteps and found his seating place as the assembly was searching here and there for Pāthikaputta, and asked, "Whom are you searching for?" they replied, "Pāthikaputta." He heard through the spoken word: "He is sitting in the Tindukakhāṇuka wanderers’ park."

"Wriggles": sinks down. He shifts about in that very place. "Pāvaḷā" is said for the hipbone.

"In a state of defeat" means in the appearance of one defeated, or in the appearance of one ruined.

"With pairs of oxen": with pairs harnessed to oxen, either a hundred or a thousand in number. "We might drag": we might pull. "They would break": they would snap. Or Pāthikaputta would break at the place where he was bound.

"Pupil of Dārupattika" means a disciple of Dārupattika. To him, it is said, this occurred: "Let the miracle be for now! The ascetic Gotama has said, ‘The naked ascetic Pāthikaputta will not even rise from his seat.’ Come now, I will go and by some means or other make him rise from his seat. And to that extent there will be the defeat of the ascetic Gotama." Therefore he spoke thus.

"Of a lion": there are four lions: the grass lion, the black lion, the yellow lion, and the maned lion. Among those four lions, the maned lion is the foremost; he is meant here. "King of beasts": king of all quadrupeds. "Lair": dwelling. "Lion's roar": a fearless roar. "I would set out for food": I would set out for the purpose of food. "The very choice": the most excellent, the meaning is: the fattest of the fat. "Tender meat": soft meat. There is also the reading, "madhumaṃsāni", meaning sweet meat. "I would approach": I would go to. "Having roared a lion's roar": having roared out of compassion based on his own heroism, thinking: ‘Let those living beings who are weak flee!’

"Reared on scraps": raised on scraps; having eaten scraps, having grown up eating leftover meat. "Arrogant": haughty, stout of body. "Strong": endowed with strength. "This occurred": why did it occur? Because of the fault of conceit ('I am').

In that regard, this is the story in sequence: One day, it is said, that lion, returning from foraging, saw that jackal fleeing in fear. Becoming compassionate, he said: "Friend, do not fear, stand still; what is your name?" "My name is Jambuka, master." "Friend Jambuka, from now on will you be able to attend on me?" "I will attend on you." From then on, he attended on him. The lion, returning from foraging, would bring a very large piece of meat. Having eaten it, he lived not far away on the surface of a rock. After only a few days, he became stout of body and large of shoulder. Then the lion said to him: "Friend Jambuka, at the time of my stretching, will you be able to stand not far away and say, ‘Shine forth, master!’?" "I can, master." At the time of his stretching, he did so. Thereby there was an increase in conceit for the lion.

Then one day, as the old jackal was drinking water at a water pool and looking at his own reflection, he saw his stout body and large shoulders. Seeing it, he did not think, ‘I am an old jackal,’ but imagined, ‘I too have become a lion!’ Then he said this to himself: ‘Friend Jambuka, is it right for you, possessing such a form, to eat another’s leftover meat? Are you not a man? A lion also has four paws, two fangs, two ears, and one tail; yours also are all just the same. You merely lack the mass of a mane.’ As he thought in this way, the conceit ‘I am’ grew. Then, through that fault of the conceit ‘I am’, this thought arose in him: ‘Who am I?’, and so on. Therein, ‘Who am I?’ means: ‘Who am I? Who is the lion, the king of beasts? He is not my relative, nor my master. Why should I show deference to him?’ This is the meaning. ‘Only a jackal-howl’ means just the cry of a jackal. ‘Only a harsh yelp’ means merely an unpleasant, disagreeable sound. ‘Where is the wretched jackal’ means: who is this vile jackal? ‘And where the lion's roar’ means: what is the lion’s roar? The meaning is: what connection is there between a jackal and a lion's roar? ‘In the Well-Farer’s foot-tracks’ means in the marks of the Well-Farer; [or] in the three trainings that arose in the Well-Farer’s Dispensation. But how does he live therein? For those giving the four requisites to him give them saying, ‘We give to the fully awakened ones who are endowed with qualities such as virtue.’ Thus, though he is not a buddha, while enjoying requisites intended for the buddhas, he is said to live ‘in the Well-Farer's foot-tracks’. ‘The Well-Farer's leftovers’ means that, when giving food to them, having first given it to the buddhas and the disciples of the buddha, they later give the remainder in the evening. Thus he is said to eat ‘the Well-Farer’s leftovers’. ‘In the Tathāgata’ means towards the Tathāgata, the arahant, the fully awakened Buddha, whom one should encounter, whom one should challenge. Alternatively, ‘in the Tathāgatas’ and so on are accusative plurals. ‘Should be challenged’ is also plural, though expressed as if singular. ‘Challenging’ means the provocation: ‘I will perform a miracle along with the Buddha.’