Dighanikaya 8: 8. Mahāsīhanādasuttavaṇṇanā

Explanation of the Story of Acela Kassapa

'Thus have I heard… was dwelling at Uruññā' refers to the Mahāsīhanāda Sutta. Herein, this is the explanation of novel terms. 'At Uruññā': Uruññā is the name of both the country and the city; the Blessed One dwells relying on the city of Uruññā. 'In Kaṇṇakatthala, the Deer Park': not far from that city there is a delightful tract of land named Kaṇṇakatthala. Because it was given for the safety of deer, it is called the 'Deer Park'; in that Deer Park at Kaṇṇakatthala. 'Naked ascetic' (acelo) is a naked wanderer. 'Kassapa' is his name. 'An ascetic' (tapassiṃ) means one devoted to ascetic practice. 'One living a harsh life' (lūkhājīviṃ): one whose livelihood is harsh on account of the practices of nakedness, urine-diet, and so on; him who lives a harsh life. 'Blames' (upakkosati) means mocks. 'Disparages' (upavadati) means scorns, despises. 'Explain in accordance with the Dhamma' (dhammassa ca anudhammaṃ byākaronti) means they state a valid reason corresponding to the reason spoken by the Master Gotama. 'A legitimate ground for censure' (sahadhammiko vādānuvādo) means: does not your assertion or counter-assertion, having a reason based on the reason stated by others, incur any, even slight, ground that would be censured by the wise? This is what is meant: 'Is there no blameworthy ground at all in your doctrine?' 'Not wishing to misrepresent' (anabbhakkhātukāmā) means not wishing to speak what is untrue.

Regarding 'a certain ascetic living a harsh life' and so forth: here, a certain ascetic, because of devotion to austerities such as the going forth of naked ascetics, thinking, 'I will maintain my life harshly,' torments himself in various ways through eating grass, cow dung, and so on, and due to having little merit he does not obtain even an easy means of living; having fulfilled the three kinds of misconduct, he is reborn in hell.

Another, though devoted to such ascetic practice, possesses merit and receives gain and honor. Having esteemed himself highly, thinking, 'Now there is no one equal to me,' and thinking, 'I will generate gain even more abundantly,' through improper search he fulfills the three kinds of misconduct and is reborn in hell. With reference to these two, the first method was stated.

Another who is devoted to ascetic practice and lives a harsh life has little merit and does not obtain an easy means of living. Thinking, 'Because I made no merit in the past, an easy living does not arise for me; well then, I will make merits now,' he fulfills the three kinds of good conduct and is reborn in heaven.

Another who lives a harsh life possesses merit and obtains an easy means of living. Thinking, 'Because I made merit in the past, an easy living arises for me,' he abandons improper search, fulfills the three kinds of good conduct, and is reborn in heaven. With reference to these two, the second method was stated.

Another ascetic, however, dwells with little hardship, being an ascetic endowed with external practices or a veiled wanderer, and owing to possessing little merit, does not obtain pleasant requisites. Having fulfilled the three kinds of misconduct by way of improper livelihood and having placed himself in comfort, he is reborn in hell.

Another possesses merit; he arouses conceit, thinking, "Now there is no one equal to me," and generating gains and honor by way of improper livelihood, or thinking under the influence of wrong view, "Pleasant is the touch of this female wanderer—young, soft, and downy," and so on, or falling into indulgence in sensual pleasures, he fulfills the three kinds of misconduct and is reborn in hell. With reference to these two, the third method was spoken.

Yet another dwells with little hardship and possesses little merit; thinking, "I do not obtain a livelihood with ease because of not having made merit in the past either," he fulfills the three kinds of good conduct and is reborn in heaven.

Another possesses merit; thinking, "I obtain happiness because of having made merit in the past, so now I will make merits," he fulfills the three kinds of good conduct and is reborn in heaven. With reference to these two, the fourth method was spoken. This has come down by way of sectarians, but it is also found in the Dispensation.

For a certain person leads a coarse life by way of undertaking the ascetic practices, or, owing to possessing little merit, does not obtain a bellyful even after walking through the entire village. Thinking, "I will produce requisites," he engages in improper livelihood by way of practicing medicine and so forth, or falsely claims arahantship, or indulges in the three bases of deceit, and is reborn in hell.

And another is just such a person of merit. Arousing conceit because of that abundance of merit, and wishing to make the gains that have arisen permanent, he fulfills the three kinds of misconduct by way of improper livelihood and arises in hell.

Another has undertaken the ascetic practices but possesses little merit, not obtaining a livelihood with ease. Thinking, "Because of not having made merit in the past, I obtain nothing; if I now engage in improper livelihood, happiness will be hard to obtain in the future as well," he fulfills the three kinds of good conduct and, being unable to attain arahantship, is reborn in heaven.

Another possesses merit; thinking, "I am now happy because of having made merit in the past, so now too I will make merit," he abandons improper livelihood, fulfills the three kinds of good conduct, and, being unable to attain arahantship, is reborn in heaven.

“Origin” means: thus is their origin: ‘These have come from such and such a place.’ “Destination” means: and the place where they are now to go. “Passing away” means: and dying from there. “Rebirth” means: and rebirth again of those who have died from there. “Why should I blame all asceticism?” means: he shows, ‘For what reason should I blame it? For we blame only what should be blamed, and praise what should be praised; we do not mix together the washed and the unwashed like a head washerman making up a bundle.’ Now, expounding that meaning, he said: ‘There are, Kassapa, some ascetics and brahmins,’ and so on.

“That which of them some [regard]” means the fivefold morality, for no one in the world says of that: ‘It is not good.’ Again, “that which of them some [regard]” means the fivefold enmity, of which no one says: ‘It is good.’ Again, “that which of them some [regard]” means non-restraint at the five doors; for they, it is said, say: ‘The eye should not be blocked; a pleasant visible form should be seen with the eye,’ and this method applies to the ear and the rest. Again, “that which of them some [regard]” means restraint at the five doors.

Having thus shown the agreement and disagreement of his own doctrine with the doctrine of others, now, showing the agreement and disagreement of the doctrine of others with his own doctrine, he said: ‘That which we,’ and so on. There too the meaning should be understood in terms of the five precepts and so on.

Explanation of the Discourse on Cross-Examination

“Let them cross-examine” means let them interrogate; and here, asking about one’s tenet is called ‘cross-examining’ (samanuyuñjati); asking about reasons is called ‘inquiring deeply’ (samanugāhati); asking about both is called ‘discussing together’ (samanubhāsati). “Or teacher with teacher” means comparing teacher with teacher: ‘Does your teacher live having abandoned those qualities completely, or does the ascetic Gotama?’ In the second phrase, too, this is the method.

Now, showing that meaning by construing it, he said: ‘Those which of these venerable ones,’ and so on. There, “unwholesome, reckoned as unwholesome” means unwholesome and reckoned—known—as ‘unwholesome,’ or the meaning is: designated by grouping together. This is the method in all phrases. Furthermore, in this context, “reprehensible” means blameworthy. “Not noble enough” means: by being free of fault they are not suitable, not capable, of being noble.

"Which the wise questioning": the meaning is that there is the case, there is the ground, where the wise, questioning both us and others, would speak in this way. "Or whichever other revered heads of orders": the meaning is that other revered heads of orders proceed having abandoned this or that minor matter. "Would for the most part praise only us there": this the Blessed One said both when questioning teacher against teacher and when questioning Saṅgha against Saṅgha. Why? Because even in praising the Saṅgha, praise of the Teacher alone is accomplished. For when gaining faith, they gain faith in the Saṅgha through the excellence of the Buddha, and in the Buddha through the excellence of the Saṅgha. For indeed, seeing the excellence of the Blessed One's physical form or hearing his discourse on the Dhamma, there are speakers who say: 'Ah, fortunate are the disciples who dwell in the presence of such a Teacher!' Thus they gain faith in the Saṅgha through the excellence of the Buddha. But seeing the conduct and proper sphere of the monks, their going forward and returning and so forth, there are speakers who say: 'If the disciples dwelling in his presence have such virtue of calm, of what sort must their Teacher be?' Thus they gain faith in the Buddha through the excellence of the Saṅgha. Thus whatever is the praise of the Teacher is that of the Saṅgha; whatever is the praise of the Saṅgha is that of the Teacher. Hence, because even through praising the Saṅgha praise of the Teacher alone is accomplished, in both methods the Blessed One said: 'They would for the most part praise only us there.' Furthermore, in such phrases as 'The ascetic Gotama proceeds having abandoned these qualities without remainder, or whichever other revered heads of orders...', this is the intended meaning: there are three abstinences by way of [abstinence from] what presents itself, [abstinence through] undertaking, and [abstinence by] severing the bridge. Among these, others have merely the abstinences from what presents itself and through undertaking, but the abstinence by severing the bridge does not exist [for them] at all. Furthermore, among the five abandonments—abandonment by substitution of opposites, by suppression, by eradication, by pacification, and by escape—others have only the abandonment by substitution of opposites and by suppression, through the eight attainments and through mere insight. The other three abandonments do not exist [for them] at all. Likewise, there are five restraints: restraint by virtue, restraint by patience, restraint by knowledge, restraint by mindfulness, and restraint by energy. Among these, others have only the five precepts and only the patience of endurance; the rest does not exist [for them] at all.

Furthermore, these are the five recitations of the Uposatha; among them, others have only the five precepts. The virtue of the restraint of the Pātimokkha does not exist [for them] at all. Thus, regarding the abandonment of unwholesome states and the undertaking of wholesome states, regarding the three abstinences, the five abandonments, the five restraints, and the five recitations: 'Only I and my Saṅgha of disciples are known in the world, for there is no teacher equal to me, nor is there a Saṅgha equal to my Saṅgha of disciples'—the Blessed One roars his lion's roar.

Explanation of the Noble Eightfold Path

Having roared the lion's roar in this way, in order to make known that his lion's roar was not contrary to fact, he said: 'There is, Kassapa, a path...', and so forth. Therein, 'path' means the supramundane path. 'Practice' means the preliminary practice. 'Speaking at the right time' and so forth have been explained in the Brahmajāla. Now, showing that twofold path and practice brought together as one, he said: 'This very noble...', and so forth. But hearing this, the naked ascetic thought: 'The ascetic Gotama thinks that the path and the practice belong only to him, that they do not belong to others; come now, let me tell him of our path too.' Then he explained the practice of a naked ascetic. Therefore it is said: 'When this was said, Kassapa the naked ascetic said this to the Blessed One... and so forth... he dwells engaged in the practice of going down into the water.'

Explanation of the Talk on the Undertaking of Austerities

Therein, 'undertakings of austerities' means beginnings of austerities; the meaning is acts of austerity. 'Counted as asceticism' means counted as the work of an ascetic. 'Counted as brahminhood' means counted as the work of a brahmin. 'A naked ascetic' means without cloth; the meaning is naked. 'Of loose conduct' means of lax conduct; devoid of the conduct of worldly gentlemen in the matter of defecation and so on, while standing upright he defecates, urinates, eats, and consumes. 'One who licks his hands': when a lump of food remains on the hand, he licks the hand with his tongue; or having defecated, imagining a stick on his hand itself, he scrapes it with his hand. Told: 'Come, venerable sir, to receive alms,' he does not come, so he is 'not one who comes when invited with "come, sir"'. Even when told: 'Wait then, venerable sir,' he does not wait, so he is 'not one who waits when invited with "wait, sir"'. He does neither of those, thinking: 'His word would be complied with.' 'Brought': alms brought after having been taken beforehand; 'prepared especially': alms announced thus: 'This has been prepared for your sake.' 'Not an invitation': he does not accept, does not take, even alms offered by invitation, such as: 'Please enter such and such a family, street, or village.' 'Not straight from the pot': he does not take alms being offered after having been drawn out from a pot. 'Not straight from the bowl': a kaḷopī is a cooking pot or a basket; he does not take from that either. Why? 'Because on my account the pot or basket receives a strike with a ladle.' 'Not across a threshold': he does not take what is offered having made a threshold intervene. Why? 'Because on my account this undergoes an intervention.' This is the method with sticks and pestles as well.

“Of two” means when two are eating, he does not accept [food] when one gets up and offers it. Why? ‘There would be an interruption of a mouthful for the one.’ But in “not from a pregnant woman” and so forth: he does not accept [food], thinking, ‘The child in the pregnant woman’s womb is troubled. For a nursing woman, there is an interruption to the child's milk; for a woman who has gone to a man, there is an interruption to pleasure.’ “In collected [invitations]” means in meals prepared after collecting; in times of famine, it is said, disciples of naked ascetics, on behalf of naked ascetics, solicit rice and so forth from here and there and cook a meal. A strict naked ascetic does not accept even from that. “Not where a dog” means where a dog has stationed itself thinking, ‘I shall get a lump of food,’ he does not accept what is brought there without giving to it. Why? ‘There is an interruption to this [dog's] lump of food.’ “Moving in swarms” means moving in groups; for if people, seeing a naked ascetic, enter the dining hall, thinking, ‘We will give alms to him,’ and as they enter, flies that were lurking at the mouth of the cooking pot fly up and move in swarms, he does not accept alms brought from there. Why? ‘Due to me, an interruption to the flies’ feeding ground has arisen.’

“Husks-water” means fermented rice-gruel made with ingredients from all grains. And here, only drinking alcoholic liquor is reprehensible, but he perceives reprehensibility in everything. “One-houser” means one who turns back after receiving alms at only one house. “One-morsel man” means one who sustains himself with only one morsel. This is the method for “two-houser” and so forth as well. “Even with a single datti” means with a single datti. A datti is a small bowl into which they place and keep the foremost alms. “One-day” means with an interval of one day. “Half-month” means with an interval of half a month. “Eating food on a regular basis” means eating food in turns; thus eating food that comes in turns of days: by a one-day turn, by a two-day turn, by a seven-day turn, by a half-month turn.

“Herb-eater” means an eater of fresh greens. “Millet-eater” means an eater of sāmāka-grain. Among wild rice and so forth: “nīvāra” is a type of paddy growing wild in the forest. “Daddula” means the scrapings discarded by leather-workers after scraping hide. “Haṭa” is called moss and water-weed. “Kaṇa” means red rice-bran powder. “Ācāma” is the scorched rice adhering to the rice pot; taking it from the place where it was thrown away, he eats it; they also call it ‘rice water-scum.’ Sesame-cake and the rest are well known. “Eater of fallen fruit” means an eater of fruit that has fallen.

“Hemp” means cloths made of sunn hemp fiber. “Coarse hemp” means mixed fiber cloth. “Corpse cloths” means cloths discarded from a dead body, or garments made by braiding eraka-grass and the like. “Rag-robes” means rags thrown away on the ground. “Bark garments” means garments made of tree bark. “Antelope hide” means the hide of the black antelope. “Ajinakkhipa” means that same [hide] split down the middle. “Kusa-grass garment” means a garment made by braiding kusa-grass. This is the method also for bark strip garments and wood-shaving garments. “Hair blanket” means a blanket made of human hair. With reference to which it was said:

‘Just as, bhikkhus, of whatever woven fabrics there may be, a hair blanket is said to be the worst of them. A hair blanket, bhikkhus, is cold in cold weather, hot in hot weather, cheap, ugly, foul-smelling, and unpleasant to the touch.’

"Horsehair blanket" (vāḷakambala) means a blanket made of horsehair. "Owl-feather garment" (ulūkapakkhika) means a garment made by stitching together owl feathers. "Engaged in the practice of squatting" (ukkuṭikappadhānamanuyutta) means committed to the effort of squatting; even when walking, he goes along squatting, jumping repeatedly. "Lying on a bed of thorns" (kaṇṭakāpassayika) means having driven iron thorns or natural thorns into the ground, he lays out a hide over them and performs his standing, walking, and other postures there. "Lying down" (seyyaṃ): even while sleeping, he makes his bed right there. "Bed on a wooden plank" (phalakaseyya) means a bed on a wooden board. "Bed on the bare ground" (thaṇḍilaseyya) means a bed on the bare, elevated ground. "Lying on one side" (ekapassayika) means he lies down only on one side. "Bearing dust and dirt" (rajojalladhara) means having smeared his body with oil, he stands where dust arises, and then dust and dirt adhere to his body; he keeps it on. "Using whatever seat is given" (yathāsanthatika) means without disturbing the seat obtained, he habitually sits wherever he finds a seat. "Filth-eater" (vekaṭika) means one who habitually eats excrement; "filth" (vikaṭa) refers to dung. "Waterless-drinker" (apānaka) means one who refuses to drink cold water. "Third time in the evening" (sāyatatiyaka) refers to: in the morning, at noon, and in the evening—he lives committed to the practice of descending into water three times a day, thinking, "I will wash away evil."

Explanation of the Fruitlessness of Austerities

Then the Blessed One, showing the fruitlessness of those austerities without the fulfillment of virtue and so forth, said: "Even if, Kassapa, one is a naked ascetic..." and so on. There, "far off indeed" (ārakā vā) means very far away. "Free from enmity" (avera) means free from the enmity of malice. "Free from ill-will" (abyāpajja) means free from the ill-will of dejection.

"It is hard to do, venerable Gotama": Kassapa said this to indicate, "Previously we went about considering merely this to be the state of an ascetic and the state of a brahmin; but you speak of the state of an ascetic and the state of a brahmin as something entirely different." "Such is the common saying" (pakati kho esā) means this is ordinary talk. "By this measure, Kassapa" (imāya ca, kassapa, mattāya): "Kassapa, if by this measure, by such a trifling course of practice, the state of an ascetic or the state of a brahmin were called hard to do, very hard to do, then it would not be fit to say, 'The state of an ascetic is hard to do'"—this is the meaning here together with the connection of words. In this manner, the connection of words should be understood everywhere.

"It is hard to know" (dujjāna): this too he said with reference to: "Previously we went about considering that one becomes an ascetic or a brahmin by this much; but you speak otherwise." Then the Blessed One, rejecting that common assertion and revealing that it is indeed hard to know by its very nature, spoke again: "Such is the common saying..." and so on. There too, the meaning should be understood having made the connection of words in the manner already stated.

Explanation of the Fulfillment of Virtue, Concentration, and Wisdom

Why does he ask, ‘What then is that, Master Gotama?’ It is said that this wise man grasped the talk as the Blessed One was speaking, and then, understanding the fruitlessness of his own practice, he thought: ‘The recluse Gotama said: “If this accomplishment in morality, accomplishment in mind, and accomplishment in wisdom has not been developed and not realized by him, then he is far indeed from recluseship,” and so forth. Come now, let me ask him about those accomplishments.’ Thus he asks in order to understand accomplishment in morality and the rest. Then the Blessed One, having shown the arising of the Buddha and speaking the textual Dhamma in order to show those accomplishments, said, ‘Here, Kassapa,’ and so on. ‘And by this accomplishment in morality, Kassapa’: this was said referring exclusively to the fruit of arahantship. For the Blessed One’s Dispensation has the fruit of arahantship as its culmination. Therefore, he said that there is no other accomplishment in morality and the rest that is higher or more sublime than the accomplishments in morality, mind, and wisdom associated with the fruit of arahantship.

Explanation of the Discourse on the Lion’s Roar

And having spoken thus, now roaring the unsurpassed great lion’s roar, he said, ‘There are, Kassapa, some recluses and brahmins,’ and so on. There, ‘noble’ means free from defilements, supremely pure. ‘Supreme’ means topmost; for beginning with the five precepts up to the morality of restraint under the Pātimokkha is just morality, whereas that which is associated with the supramundane paths and fruits is called ‘supreme morality’. ‘I do not there’: the meaning is, there, both in morality and in supreme morality, I do not see any person who is my exact equal, equal to me by an equality of morality. ‘I alone am greater there’: I alone am topmost in that morality. In which? ‘That is, higher morality’: the meaning is, that which is this topmost morality. Thus he roars this first lion’s roar.

‘Advocates of self-mortification through dread of blame’: those who speak of dread of blame through self-mortification. There, it burns (tapati), thus it is ‘self-mortification’ (tapo); this is a name for energy that torments the defilements; that very same thing shrinks from (jigucchati) defilements, thus it is ‘dread of blame’ (jigucchā). ‘Noble, supreme’: here, ‘noble’ because of faultlessness; and the dread of blame through self-mortification termed the energy of insight, which has arisen by way of the eight grounds for the initiation of energy, is just dread of blame through self-mortification, whereas that associated with the paths and fruits is called ‘supreme’. ‘Higher dread of blame’: here, the state of shrinking from blame is ‘dread of blame’ (jeguccha); the topmost dread of blame is ‘higher dread of blame’ (adhijeguccha); therefore, the meaning here should be understood as: ‘in that which is higher dread of blame, I alone am greater there.’ Also in the section on wisdom: the wisdom of ownership of kamma and the wisdom of insight are called ‘wisdom’, while that associated with the paths and fruits is called ‘supreme wisdom’. ‘Higher wisdom’: here, an inversion of gender should be understood; and this is the meaning here: ‘in that which is called higher wisdom, I alone am greater there.’ In the section on liberation, the liberations by abandoning of factors and by suppression are called ‘liberation’, while the liberations by eradication, by pacification, and by escape should be understood as ‘supreme liberation’. And here too, ‘that is, higher liberation’: the meaning is, in that which is this higher liberation, ‘I alone am greater there.’

‘In an empty place’: in an empty house; the intention is, having sat down all alone. ‘And in assemblies’: in the eight assemblies. And this is also said:

‘There are, Sāriputta, these four intrepidities of the Tathāgata, endowed with which intrepidities the Tathāgata claims the place of the bull and roars the lion’s roar in the assemblies’ (MN 1.150)—the discourse should be expanded.

‘And they ask him a question’: wise devas and humans formulate a question and ask him. ‘He answers’: he replied at that very moment. ‘He gratifies the mind’: by answering the question, he positively satisfies the minds of the multitude. ‘And yet they do not deem it worthy of being heard’: the meaning is that even though he speaks having gratified their minds, they might say, ‘Others do not deem his speech worthy of being heard.’ ‘And they deem it worthy of being heard’: both devas and humans deem it worthy of being heard with great enthusiasm. ‘They gain confidence’: they become well-confident, their minds fit for work, their minds tender. ‘They display gestures of confidence’: they are not merely passively confident; giving away exquisite robes and so forth and great monasteries such as the Bamboo Grove Monastery, they make displays of confidence. ‘For the realization of that’: for the realization of that Dhamma which he teaches; the meaning is, they practice for the fulfillment of the practice in accordance with the Dhamma. ‘And they practice for the realization of that’: they practice for the state of that [Dhamma]; for having heard that Blessed One’s Dhamma, some become established in the refuges, some in the five precepts, while others go forth having departed [from home]. ‘And having practiced, they gratify’: and having undertaken that practice, they are able to fulfill it; moreover, they fulfill it in every aspect, and by the fulfillment of the practice, it should be said that they gratify the mind of that Master Gotama.

Standing at this point, the lion's roars should be gathered together. For, 'I see a certain ascetic reborn in hell' is one lion's roar of the Blessed One. 'I see another reborn in heaven' is one. 'In the abandoning of unwholesome states, I alone am supreme' is one. 'Even in the undertaking of wholesome states, I alone am supreme' is one. 'In the abandoning of unwholesome states, my assembly of disciples alone is supreme' is one. 'Even in the undertaking of wholesome states, my assembly of disciples alone is supreme' is one. 'There is no one equal to me in morality' is one. 'There is no one equal to me in energy' is one. 'In wisdom…pe… in liberation…pe… roaring the lion's roar, I roar having sat down in the midst of an assembly' is one. 'Having become confident, I roar' is one. 'They ask me a question' is one. 'Being asked a question, I answer' is one. 'By answering, I satisfy another's mind' is one. 'Having heard, they consider it worth listening to' is one. 'Having heard me, they become pleased' is one. 'They make a show of confidence' is one. 'Whatever practice I teach, they practice accordingly' is one. 'And having practiced, they satisfy me' is one. Thus, for each of the former ten, there are ten retinues beginning with 'and roars in assemblies'. In this way, by way of the retinue of those former ten, there are one hundred, and the former ten make one hundred and ten lion's roars. But in any other sutta, so many lion's roars are difficult to find, therefore this sutta is called the Great Lion's Roar. Thus the Blessed One, having refuted the secondary accusation, 'The ascetic Gotama roars a lion's roar, and he roars it in an empty house', now showing the lion's roar that had previously been roared in an assembly, said: 'Once here', and so on.

Explanation of the Discourse on the Probation for Other Sectarians

There: 'there… a certain ascetic who leads the holy life to me' means: there, to me dwelling on Mount Gijjhakūṭa at Rājagaha, a certain ascetic who leads the holy life, a wanderer named Nigrodha. 'On the highest disgust' means: he asked a question on the subject of disgust toward evil through energy. This refers to what the Blessed One, seated in the great monastery on Gijjhakūṭa, having heard with the divine ear-element the conversation between the wanderer Nigrodha and the lay follower Sandhāna seated in Queen Udumbarikā's park, came through the air, sat down on the prepared seat in their presence, and answered the question asked by Nigrodha on the highest disgust; it was said in reference to that. 'Beyond measure, as it were' means: beyond the highest measure, by a very great measure indeed is the meaning. 'For who, venerable sir' means: leaving aside the blind fool who is an adherent of wrong views, who else born wise says, 'Who indeed, having heard the Blessed One's Dhamma, would not be pleased?' 'May I receive' was said by him having thought: 'For a long time, indeed, having bound myself to a side that does not lead to liberation, I have wearied myself; rolling around as if thinking, "I will bathe on the bank of a dry river", like one pounding chaff, no purpose whatsoever was accomplished. Come now, I will bind myself to proper practice!' Then the Blessed One, in reference to the probation for sectarians that was prescribed by him in the Khandhaka, which one previously affiliated with another sect, standing on the stage of a novice, undertakes and lives out according to the method beginning with: 'Venerable sir, I, named so-and-so, formerly affiliated with another sect, desire higher ordination in this Dhamma-Vinaya; venerable sir, I ask the Saṅgha for four months of probation' (Mahāvagga 86), said: 'One who was formerly affiliated with another sect, Kassapa', and so on.