7.
Explanation of the Discourse on Those Outside the Walls
Reason for Placement
1-12. Now the occasion has arrived for the explanation of meaning of the Tirokuṭṭa Sutta placed after the Ratana Sutta beginning with "They stand outside the walls"; having stated the reason for its placement here, we shall give the explanation of meaning.
Therein, although this Tirokuṭṭa was not spoken by the Blessed One in this sequence, yet since the practice of wholesome action has been shown previously in various ways, and since one who falls into negligence therein, even though arising in a state more distinguished than hell and the animal realm, arises among ghosts of such a kind, therefore it was stated for the purpose of showing that negligence should not be entertained here; or it was stated for the purpose of showing that the Ratana Sutta was spoken for the appeasement of the misfortunes of Vesālī, which was troubled by beings, and that some of those were of such a kind.
This should be understood as the reason for its placement here.
The Talk on Thanksgiving
But because its explanation of meaning -
Having made known all that, being done in due order;
It is well done, therefore I shall do that likewise."
But by whom was this made known, where, when, and why? It is said - It was made known by the Blessed One, and that was at Rājagaha on the second day for the purpose of thanksgiving to the king of Magadha. For the elucidation of this meaning, this detailed discussion should be spoken here -
Ninety-two cosmic cycles from now, there was a city named Kāsi. There was a king named Jayasena. His queen was named Sirimā; in her womb the Bodhisatta named Phussa was conceived and gradually fully awakened to the perfect enlightenment. King Jayasena, having aroused selfish attachment thinking "My son, having gone forth, has become a Buddha; the Buddha is mine alone, the Teaching is mine, the Community is mine," attended upon him himself at all times and did not give others the opportunity.
The Blessed One's younger brothers, three half-brothers from a different mother, thought - "Buddhas arise for the welfare of the entire world, not for the sake of one alone; and our father does not give others the opportunity. How might we obtain the chance to attend upon the Blessed One?" This occurred to them - "Come, let us devise some stratagem." They caused the borderland to appear as if in revolt. Then the king, having heard "The borderland is in revolt," sent the three sons too for the purpose of appeasing the borderland. They, having appeased it, returned. The king, pleased, gave a boon: "Whatever you wish, take that." They said: "We wish to attend upon the Blessed One." The king said: "Setting that aside, take something else." They said: "We have no need of anything else." "If so, having set a limit, take it." They requested seven years; the king did not give it. Thus they requested six, five, four, three, two, one, seven months, six, five, four - down to three months. The king gave it, saying "Take it."
They, having obtained the boon, supremely satisfied, having approached the Blessed One and having paid homage, said - "We wish, venerable sir, to attend upon the Blessed One for three months. May the Blessed One consent to a rains residence for us, venerable sir, for these three months." The Blessed One consented by silence. Then they sent a letter to the man appointed in their province: "For these three months the Blessed One is to be attended upon by us; beginning with a monastery, prepare all the requisites for attending upon the Blessed One." He, having prepared all that, reported back. They, having clothed themselves in ochre robes, with two and a half thousand men as stewards, attentively attending upon the Blessed One, having led him to the province, having handed over the monastery, made him dwell there.
Their storekeeper was a certain householder's son, together with his wife, faithful and devoted. He attentively gave the constant giving of alms to the Community headed by the Buddha. The man appointed in the province, having taken him along, together with about eleven thousand country-folk, had the giving carried out attentively indeed. Therein, some country-folk were of hostile minds. They, having created an obstacle to the giving, consumed the gifts themselves, and burnt the meal hall with fire. When the invitation to admonish was completed, the princes, having made a great honour to the Blessed One, having put the Blessed One in front, went to the very presence of their father. Having gone there, the Blessed One attained final Nibbāna. The king and the princes and the man appointed in the province and the storekeeper, having gradually passed away, together with their retinue, were reborn in heaven; the people of hostile minds were reborn in the hells. Thus, for those two groups, being reborn from heaven to heaven, from hell to hell, ninety-two cosmic cycles passed.
Then, in this fortunate cosmic cycle, in the time of the Buddha Kassapa, those people of hostile minds arose among the ghosts. At that time, human beings, having given gifts for the benefit of their own departed relatives who were ghosts, dedicated them: "Let this be for our relatives." They obtained success. Then these ghosts too, having seen that, having approached the Blessed One Kassapa, asked - "Could we too, venerable sir, obtain such success?" The Blessed One said - "Now you do not obtain it. But in the future there will be a Buddha named Gotama; in the time of that Blessed One there will be a king named Bimbisāra. He was your relative ninety-two cosmic cycles from now. He, having given a gift to the Buddha, will dedicate it to you; then you will obtain it." When this was said, it is said, for those ghosts that statement was as if it had been said "Tomorrow you will obtain it."
Then, when one interval between Buddhas had passed, our Blessed One arose in the world. Those three princes too, together with those two and a half thousand men, having fallen away from the heavenly world, having been reborn in a brahmin family in the country of Magadha, having gradually gone forth in the going forth of sages, were the three matted-hair ascetics at Gayāsīsa; the man appointed in the province became the king Bimbisāra; the storekeeper became the householder, the great millionaire named Visākha; his wife was a millionaire's daughter named Dhammadinnā. Thus all the remaining retinue too were reborn as the very retinue of the king.
Our Blessed One, having arisen in the world, having passed beyond seven weeks, having gradually come to Bārāṇasī, having set in motion the wheel of the Teaching, beginning with the group of five, having trained the three matted-hair ascetics with their retinue of two and a half thousand, went to Rājagaha. And there, on that very day of his approach, he established King Bimbisāra in the fruition of stream-entry, together with eleven myriads of Magadhan brahmins and householders. Then, having been invited by the king with a meal for the morrow, the Blessed One, having consented, on the second day, with Sakka, the lord of the gods, going in front and in front -
With the colour of refined gold, the Blessed One entered Rājagaha." -
Being praised with such and other verses, having entered Rājagaha, he received the great offering at the king's dwelling. Those ghosts, with the hope "Now the king will dedicate the gift to us, now he will dedicate it," surrounded and stood there.
The king, having given the gift, thought only of a dwelling place for the Blessed One, "Where indeed might the Blessed One dwell?" and did not dedicate that gift to anyone. The ghosts, being without hope, at night made an exceedingly terrifying cry of distress at the king's dwelling. The king was overcome by fear, agitation, and terror, and when the night became light, he informed the Blessed One - "I heard such a sound; what indeed will happen to me, venerable sir?" The Blessed One said - "Do not fear, great king, nothing evil will happen to you. But rather, your former relatives have been reborn among the ghosts. They have been wandering about for one interval between Buddhas, expecting just this: 'Having given a gift to the Buddha, he will dedicate it to us.' You did not dedicate it to them yesterday. They, being without hope, made such a cry of distress."
He said "But, venerable sir, if given now, would they receive it?" "Yes, great king." "Then, venerable sir, may the Blessed One consent to a gift from me today; I shall dedicate it to them." The Blessed One consented. The king, having gone to his dwelling, having prepared a great offering, had the time announced to the Blessed One. The Blessed One, having gone to the royal inner palace, sat down on the prepared seat together with the Community of monks. Those ghosts too, thinking "Perhaps today we might receive," having gone, stood outside the walls and so on. The Blessed One acted in such a way that they all became visible to the king. The king, while pouring the water of dedication, dedicated it saying "May this be for my relatives." At that very moment, lotus-covered ponds arose for those ghosts. They, having bathed and drunk there, with their disturbance, fatigue, and thirst allayed, became gold-coloured. The king, having given rice gruel, sweet-meats, and foods, dedicated them. At that very moment, divine rice gruel, sweet-meats, and foods arose for them. They, having consumed those, became full in their faculties. Then, having given cloth and lodgings, he dedicated them. For them, kinds of adornment such as divine cloth, divine vehicles, divine mansions, divine coverings, divine sleeping places, and so on arose. The Blessed One determined in such a way that all that success of theirs too became visible. The king was exceedingly delighted. Then the Blessed One, having eaten and been invited to admonish, for the purpose of thanksgiving to the king of Magadha, spoke these verses beginning with "They stand outside the walls."
And to this extent, this matrix of contents "by whom, where, when, and why the Tirokuṭṭa was made known, having made known all that" has been analysed both in brief and in detail.
Explanation of the First Verse
1. Now we shall give the explanation of meaning of this Tirokuṭṭa in order. That is: In the first verse to begin with, "outside the walls" (tirokuṭṭā) means the outer parts of the walls. "They stand" (tiṭṭhanti) - this is an expression designating standing, by way of rejecting sitting and so on. Therefore, just as they say of one going to the outer part of a wall and the outer part of a mountain "he goes unhindered through walls, through mountains," so too here, when they stand in the outer parts of the wall, he said "they stand outside the walls." As for "and at junctions and crossroads" (sandhisiṅghāṭakesu ca), here "junctions" (sandhiyo) means four-cornered streets, and also house-junctions, wall-junctions, and windows. "Crossroads" (siṅghāṭakā) means three-cornered streets; combining that together, joining it with the former, he said "and at junctions and crossroads." "They stand by the door-posts" (dvārabāhāsu tiṭṭhanti) means they stand in dependence on the posts of city gates and house doors. As for "having come to their own home" (āgantvāna sakaṃ gharaṃ), here "one's own home" means both the house of former relatives and also a house formerly inhabited by oneself as owner. Since they come to both of those with the perception of it being their own home, therefore he said "having come to their own home."
Explanation of the Second Verse
2. Thus the Blessed One, having come with the perception of it being his own home to Bimbisāra's dwelling, the house of former relatives which had never been inhabited by him before, pointing out to the king the many ghosts standing outside the walls, at junctions and crossroads, and by the door-posts, experiencing the fruit of jealousy and stinginess - some bearing long beards and deformed hair, with dark faces, with emaciated, rough, black limbs and minor limbs hanging loosely from their bonds, resembling palmyra trees standing here and there burnt by a forest fire; some with bodies being scorched by a flame of fire rising from the belly and issuing forth from the mouth through the churning of the fire-stick of hunger and thirst; some, because of having a throat-opening as tiny as a needle's eye and a mountain-shaped belly, being unable to eat as much as they liked even the food and drink obtained, overcome by hunger and thirst, not finding any other flavour; some, having obtained blood, pus, lymph, and so on oozing from the burst boils and abscesses of one another or of other beings, tasting it as if it were the Deathless - with exceedingly ugly, deformed, and frightful bodies -
They stand by the door-posts, having come to their own home."
Having said this, then showing the severe nature of the action done by them, he spoke the second verse beginning with "when food and drink are abundant."
Therein, "abundant" (pahūta) means not little, much; the meaning is "as much as one wishes." For the syllable "bha" can become "ha," as in "pahu santo na bharatī" and so on. Some, however, read "bahūte" and "bahūke." These are corrupt readings. "Food" (anna) and "drink" (pāna) together make "food and drink" (annapāna). "Solid food" (khajja) and "edibles" (bhojja) together make "solid food and edibles" (khajjabhojja); by this he shows the fourfold nutriment by way of what is eaten, drunk, chewed, and tasted. "At hand" (upaṭṭhita) means having approached and standing; the meaning is prepared, arranged, and assembled. "No one remembers those beings" (na tesaṃ koci sarati, sattānaṃ) means no one - neither mother, nor father, nor son - remembers those beings who have arisen in the sphere of ghosts. Why? Because of their kamma; because of the miserly action done by oneself, of the type consisting of not giving, preventing others' giving, and so on. For that action of theirs does not allow their relatives to remember them.
Explanation of the Third Verse
3. Thus the Blessed One, showing the absence of even the mere remembrance by any relative, due to the condition of the very severe result-producing action done by those ghosts who were wandering about expecting their relatives, thinking "Perhaps they might give something dedicated to us," even when no small amount of food, drink, and so on was at hand -
No one remembers those beings, because of their kamma."
Having said this, then praising the gift given by the king dedicated to relatives reborn in the sphere of ghosts, he spoke the third verse beginning with "thus they give to relatives."
Therein, "thus" (evaṃ) is a word of comparison. Its connection is twofold - Even though no one remembers because of the kamma condition of those beings, they give to relatives, those who are thus compassionate; and just as was given by you, great king, thus they give pure, superior, in proper time, allowable drink and food to relatives, those who are compassionate. "They give" (dadanti) means they bestow, they dedicate, they hand over. "To relatives" (ñātīnaṃ) means to those connected through the mother's side and the father's side. "Those who" (ye) means whatever sons or daughters or brothers there are. "Compassionate" (anukampakā) means well-wishing, seeking their welfare. "Pure" (suciṃ) means spotless, beautiful to behold, delightful, righteous, righteously acquired. "Superior" (paṇītaṃ) means highest, foremost. "At the time" (kālena) means at the time when the departed relatives have come and are standing outside the walls and so on. "Allowable" (kappiyaṃ) means suitable, proper, worthy of use by noble ones. "Drink and food" (pānabhojanaṃ) means drink and food. Here, by way of drink and food, all things fit to be given are intended.
Explanation of the First Half of the Fourth Verse
4-7. Thus the Blessed One, praising the drink and food given by the King of Magadha out of compassion for relatives who had become ghosts -
Pure, superior, in proper time, allowable drink and food."
Having said this, then showing the manner in which what is given becomes theirs, he spoke the first half of the fourth verse "May this be for your relatives," which should be connected with the first half of the third verse -
May this be for your relatives, may the relatives be happy."
Thereby, by the word "thus" in the sense of manner in the passage "they give thus saying 'May this be for your relatives,' not otherwise," an illustration of the manner in which it should be given has been made.
Therein, "this" is an indication of the gift. "Vo" is merely an indeclinable particle, just as in such passages as "But do you, Anuruddha, dwell in unity, being joyful" and "by which you noble ones," not the genitive case. "May it be for the relatives" means may it be for the relatives who have arisen in the sphere of ghosts. "May the relatives be happy" means may those relatives reborn in the sphere of ghosts, experiencing this, be happy.
Explanation of the Second Half of the Fourth Verse and the First Half of the Fifth Verse
4-5. Thus the Blessed One, showing the manner in which it should be given to relatives reborn in the sphere of ghosts, having said "May this be for your relatives, may the relatives be happy," then again, since even though it is said "May this be for your relatives," an action done by one does not give fruit to another, but rather that material thing being given dedicated thus becomes a condition for wholesome action for the relatives. Therefore, showing how wholesome action that produces fruit at that very moment in that very material thing arises for them, he spoke the latter half of the fourth verse "And they there" and the first half of the fifth verse "When food and drink are abundant."
Their meaning - Those deceased relatives, where that gift is being given, having come there from all around, having come together - or having combined, having become united, this is what is meant; having rightly come, having assembled - "These relatives of ours will dedicate a gift for our benefit" - having rightly come for this purpose, this is what is meant. "When food and drink are abundant" means when the abundant food and drink being dedicated to oneself. "They give thanks attentively" means believing, not abandoning the fruit of action, with respect, having become undistracted in mind, they rejoice and give thanks saying "May this gift of ours be for our welfare and happiness," they become filled with joy and happiness.
Explanation of the Second Half of the Fifth Verse and the First Half of the Sixth Verse
5-6. Thus the Blessed One, showing how wholesome action that produces fruit at that very moment arises for those reborn in the sphere of ghosts -
When food and drink are abundant, they give thanks attentively."
Having said this, then showing the manner of praise regarding the relatives by those who are experiencing the fruit of wholesome action arisen in dependence on their relatives, he spoke the latter half of the fifth verse "May they live long" and the first half of the sixth verse "And veneration has been made to us."
Their meaning - "May they live long" means may they be long-lived, of long life span. "Our relatives" means our kin. "Because of whom" means in dependence on whom, for whose reason. "We receive" means we obtain. They speak citing the achievement obtained by themselves at that very moment. For the offering succeeds for ghosts through three factors: by their own thanksgiving, by the dedication of the donors, and by the accomplishment of those worthy of offerings, and it produces fruit at that very moment. Therein, the donors are the special cause. Therefore they said "because of whom we receive." "And veneration has been made to us" means by those dedicating this gift thus "May this be for your relatives," veneration has been made to us too. "And the donors are not without fruit" means in whichever continuity the action consisting of relinquishment was done, because of giving fruit right there to that one, the donors too are not without fruit.
Here one asks - "Do only relatives reborn in the sphere of ghosts obtain it, or do others also obtain it?" It is said - This was indeed explained by the Blessed One when questioned by the brahmin Jāṇussoṇi; what is there to be said here by us? For this was said -
"We, Master Gotama, being brahmins, give gifts, we perform faith offerings, saying 'May this gift be beneficial to the departed relatives and blood-relations, may the departed relatives and blood-relations consume this gift.' Does that gift, Master Gotama, benefit the departed relatives and blood-relations? Do those departed relatives and blood-relations consume that gift?" "In a suitable state, brahmin, it is beneficial, not in an unsuitable state."
"But what, Master Gotama, is that suitable state, and what is the unsuitable state?" "Here, brahmin, a certain one is one who kills living beings, etc. holds wrong view; upon the body's collapse at death, he is reborn in hell. Whatever is the food of beings in hell, by that he sustains himself there, by that he remains there. This, brahmin, is an unsuitable state where, for one established there, that gift does not benefit.
"Here again, brahmin, a certain one is one who kills living beings, etc. holds wrong view; upon the body's collapse at death, he is reborn in the animal realm. Whatever is the food of beings in the animal realm, by that he sustains himself there, by that he remains there. This too, brahmin, is an unsuitable state where, for one established there, that gift does not benefit.
"Here again, brahmin, a certain one abstains from killing living beings, etc. holds right view; upon the body's collapse at death, he is reborn in the company of human beings, etc. he is reborn in the company of the gods. Whatever is the food of the gods, by that he sustains himself there, by that he remains there. This too, brahmin, is an unsuitable state where, for one established there, that gift does not benefit.
"Here again, brahmin, a certain one is one who kills living beings, etc. holds wrong view; upon the body's collapse at death, he is reborn in the sphere of ghosts. Whatever is the food of beings in the sphere of ghosts, by that he sustains himself there, by that he remains there. Or whatever friends and colleagues or relatives and blood-relations give him from here, by that he sustains himself there, by that he remains there. This, brahmin, is the state where, for one established there, that gift is beneficial."
"But if, Master Gotama, that ghost who is a relative or blood-relation has not arisen in that state, who consumes that gift?" "Other ghosts who are relatives and blood-relations have arisen in that state, brahmin; they consume that gift."
"But if, Master Gotama, that ghost who is a relative or blood-relation has not arisen in that state, and other ghosts who are relatives and blood-relations have not arisen in that state, who consumes that gift?" "This is impossible, brahmin, there is no chance that that state would be empty during this long period of time, that is to say, of ghosts who are relatives and blood-relations. Further, brahmin, the donor too is not without fruit."
Explanation of the Second Half of the Sixth Verse and the Seventh Verse
6-7. Thus the Blessed One, praising in dependence on the success of the former relatives reborn in the sphere of ghosts of the King of Magadha, showing "These, great king, are your relatives who, delighted by this accomplishment of giving, praise thus" -
And veneration has been made to us, and the donors are not without fruit."
Having said this, then showing the absence of any other cause for obtaining success such as farming, cow-keeping, and so on for those reborn in the sphere of ghosts, and the fact of being sustained by what is given from here, he spoke the latter half of the sixth verse beginning with "for there is no farming there" and this seventh verse beginning with "there is no such trade."
Herein this is the explanation of the meaning - For indeed, great king, there in the sphere of ghosts there is no farming, in dependence on which those ghosts might obtain success. "Cow-keeping is not found here" means not only farming alone, but cow-keeping too is not found here in the sphere of ghosts, in dependence on which they might obtain success. "There is no such trade" means there is no such trade either, which might be the cause for their obtaining success. "Buying and selling with gold" means there is no such buying and selling with gold there either, which might be the cause for their obtaining success. "By what is given from here they sustain themselves, the deceased ghosts there" means they sustain themselves, they maintain their individual existence, only by what is given from here by relatives or friends and colleagues. "Ghosts" means beings reborn in the sphere of ghosts. "Deceased" means gone by their own time of death; or the reading is "kālakatā," meaning those whose time has been done, whose death has been done - this is the meaning. "There" means in that sphere of ghosts.
Explanation of the Pair of the Eighth and Ninth Verses
8-9. Thus, having said "By what is given from here they sustain themselves, the deceased ghosts there," now making known that meaning by similes, he spoke this pair of verses beginning with "Upon high ground water rained."
Its meaning is - Just as water rained upon by clouds on a high, elevated, raised piece of ground flows down to the low ground - whatever piece of ground is low, sloping down, to that it flows, goes, reaches - just so a gift given from here is beneficial to the ghosts, arises, becomes manifest - this is the meaning. For indeed the realm of ghosts is like a low-lying place for the flowing of water, for the benefiting of gifts. As he said - "This, brahmin, is the state where, for one established there, that gift is beneficial." And just as water-carriers, the great rivers, having become full through the confluence of ravines, gorges, branches, sub-branches, small streams, and great streams, fill the ocean, just so too a gift given from here is beneficial to the ghosts in the manner already stated previously.
Explanation of the Tenth Verse
10. Thus the Blessed One, having illustrated this meaning by similes, namely "By what is given from here they sustain themselves, the deceased ghosts there," then again, since those ghosts, overpowered by the hope "We shall obtain something from here," even having come to the house of relatives, are unable to ask "Give us such and such a thing," therefore, showing that a son of good family, recollecting these grounds for remembrance concerning them, should give an offering, he spoke this verse "He gave to me."
Its meaning is - "He gave me such and such wealth or grain," and "He did such and such a duty for me, undertaking the exertion himself," and "Such a one is my relative through connection on the mother's side or the father's side," and through affection, by reason of the ability to provide shelter, "friends," and "Such a one is my companion who played in the dust together with me" - thus recollecting all, one should give an offering to the ghosts, one should hand over a gift. Another reading is "an offering for the ghosts should be given." Its meaning is - "Should be given" means "one should give." What is that? An offering for the ghosts; by that very method beginning with "He gave to me," it is said that one recollecting what was done before recollects. Where the instrumental case is expected, the nominative case should be understood.
Explanation of the Eleventh Verse
11. Thus the Blessed One, showing the grounds for remembrance which are the reasons for the dedication of offerings to the ghosts -
One should give offerings to the ghosts, recollecting what was done before."
Having said this, then again, showing that those who remain overcome by weeping, sorrow and so on due to the death of relatives, and do not give anything for their benefit - for them that weeping, sorrow and so on is merely self-torment, and does not accomplish any benefit for the ghosts - he spoke this verse "For neither weeping nor."
Therein, "weeping" means crying, the state of having cried, the shedding of tears; by this he shows bodily fatigue. "Sorrow" means sorrowing, the state of having sorrowed; by this he shows mental fatigue. "And any other" means whatever is other than weeping and sorrow. "Lamentation" means the wailing of one touched by disaster to relatives, the praise of virtues by such a method as "Where are you, only son, dear and agreeable one?"; by this he shows verbal fatigue.
Explanation of the Twelfth Verse
12. Thus the Blessed One, having shown the uselessness of weeping and so on by saying "Whether weeping or sorrow or any other lamentation, all that is not for the benefit of the ghosts, but merely tormenting oneself alone; thus do relatives remain," then again, showing the usefulness of the offering given by the King of Magadha, spoke this verse "And this offering."
Its meaning is - And this offering, great king, given by you today dedicated to your own group of relatives, since the Community is the unsurpassed field of merit for the world, therefore, well established in the Community, it is beneficial for the welfare of that departed person for a long time, it succeeds, it bears fruit - thus it has been said. "Is beneficial" means it is beneficial with reason and cause, it is beneficial at that very moment, not after a long time. For just as what occurs to the mind at that very moment is said "This occurs to the Truth-finder spontaneously," so too here, being beneficial at that very moment, it is said "with reason it is beneficial." Or that which was said "This, brahmin, is the state where for one standing there that gift is beneficial" - therein, it is said to be beneficial in the state distinguished by the classification of those afflicted by hunger and thirst, those who feed on what is vomited, those who subsist on what is given by others, those who are consumed by craving, and so on - just as in the world one who gives a coin is said "he gives by the coin." And in this alternative meaning, "is beneficial" means appears, arises - thus it has been said.
Explanation of the Thirteenth Verse
13. Thus the Blessed One, showing the usefulness of the offering given by the king -
For a long time for his welfare, with reason it is beneficial."
Having said this, then again, since by the one giving this offering, the duty to relatives has been pointed out by way of performing the duties that should be done by relatives for relatives, it has been made known to the multitude of people, or an example has been made; by you too the duty to relatives should be fulfilled in just the same way by performing the duties that should be done by relatives for relatives, and oneself should not be tormented by useless weeping and so on; and since by causing the ghosts to attain heavenly success, lofty veneration has been made to the ghosts; and by satisfying the community of monks headed by the Buddha with food, drink, and so on, strength has been given to the monks; and by producing the volition of generosity accompanied by qualities such as compassion and so on, much merit has been produced - therefore the Blessed One, gladdening the king with these qualities conforming with the truth -
And lofty veneration has been made to the ghosts;
And strength has been given to the monks,
Much merit has been produced by you."
With this verse he brings the teaching to a conclusion.
Or alternatively, by this line of the verse "This duty to relatives has been pointed out," the Blessed One instructs the king with a talk on the Teaching. For here the pointing out of the duty to relatives is itself the instruction. By this "And lofty veneration has been made to the ghosts," he encourages. For "lofty" being praise itself, here is the encouragement to perform veneration again and again. By this "And strength has been given to the monks," he inspires. For here the giving of strength is itself such giving; the inspiration is through the increase of his enthusiasm by saying "the giving of strength." By this "Much merit has been produced by you," he gladdens. For here the praising of the production of merit should be understood as gladdening, because it generates gladdening through being an exposition of his qualities conforming with the truth.
And at the conclusion of the teaching, through the exposition of the dangers of rebirth in the sphere of ghosts and so on, there was the full realization of the teaching by eighty-four thousand living beings who were stirred and wisely strove. On the second day too the Blessed One taught this very Tirokuṭṭa to gods and humans; thus up to the seventh day there was likewise the full realization of the teaching.
In the Paramatthajotikā, the Khuddakapāṭha Commentary,
the Explanation of the Discourse on Those Outside the Walls is concluded.