English
as in "this jackfruit belongs to those dwelling in this room," etc. "Ajjata" means just "today." "Endowed with life": by this, showing that his going for refuge is for the duration of his life, saying "as long as my life continues," etc., and again, clarifying the intention that arose in that brahmin, that "I will honor the Triple Gem with my life and protect my going for refuge," he said "I," etc. "Endowed with life" means that as long as my life endures, I have gone for refuge; going for refuge not merely by word, nor by a single thought, but by sacrificing life, for as long as life lasts— this is the meaning to be understood here. "Let him consent" means let him accept. And that acceptance is a mental reception, so he says "let him receive." "Body-limb" they say is the body itself as a limb, or a limb of the body, such as the head, etc., is a body-limb; it is said to be a bodily part such as the head. "Speech-limb" is a limb, a part, of speech like "so be it, good," etc. The operation of the speech-limb is to be understood as the utterance of speech itself. "Within" means within one's own mind-stream. "Having practiced patience" means having exercised patience, it is said to mean having produced inclination. "Having held patience" is also a reading; it is said to mean having held the arisen inclination within oneself, without expressing it through speech. But how did the brahmin Verañja know the Blessed One's consent? For he could not directly know the Blessed One's mental activity, so if it is asked, "Why is it said, 'having known the Blessed One's consent'?" Although he could not directly know the mental activity, yet, being skilled in discerning signs, he knew it by inference, through agreement and disagreement, thus showing, he said, "If the recluse Gotama," etc. Skilled in discerning signs. in knowing the manner of the mind's activity, in being skilled, in knowing the intention, in being expert, so it is said. Shining with the joining of ten fingernails, with the joining of ten fingernails on both hands, with their becoming one, shining. Anjali, the cupped hands. Facing him, only facing him, not showing his back to the Blessed One, this is the meaning. Having worshipped, having worshipped with the five-fold prostration. The discourse on the declaration of being a lay follower is finished. Discourse on Famine 16. Even in a good harvest season, even in a season of abundant crops. Even when prices are very low, even when prices are extremely low, when by giving just a little, they obtain many early and late crops, in such a time, this is the meaning. Rice and so forth are early crops, mung beans, black gram and so forth are late crops. Where effort proceeds in two ways, thus "dvīhitikā." This is a compound with the elision of the middle term, showing this, he says, "dvidhā pavattaīhitikā" (where effort proceeds in two ways). Effort is "īhita," this word "īhita" is formed as a noun of action, so he says, "īhita means activity." There, activity means action. Whose action is this? He says, "mind's activity," mind's action, mind's application, this is the meaning. Therefore he says, "mind's effort." How does effort proceed in two ways here? He says, "Shall we obtain?" and so forth. There, "Shall we obtain?" this is said from the perspective of the poor. "Shall we be able to live, or not?" this, however, is to be understood as said from the perspective of the powerful. Begging, asking for alms. "Duhitikā" is also a reading. There too, the meaning should be understood in the way stated. For this designation occurs by the substitution of "du" for the word "dvi." Or, where effort is difficult, where no application can be made with ease, thus "duhitikā," meaning, an application for a difficult life. Or, having made the "u" of the word "du" into "v," this designation is "dvīhitikā," so he says, "or else," and so forth. "Byādhi" (sickness) and "roga" (disease), these are synonyms for "āturatā" (affliction). Thereby he shows that "setaṭṭhikā" is a type of disease. That disease arises from a fault of creatures. It is said that a certain creature, having entered the middle of a stalk, He pierces that knot, by which, when pierced, even the emerged rice-ear cannot hold milk. Therefore it is said: "whose milk is cut off," and so on. "Sown crops" means crops that have been sown. "There" means in Verañjā. "Salākāmattaṃ vuttaṃ ettha" means "salākāvuttā," this designation is by elision of the latter part of the former word. Therefore it is said: "it becomes merely a salākā." What was sown there became merely a salākā; fruit did not arise, this is the meaning. And by "sampajjatīti" (it becomes) it shows that the word "vutta" here in "salākāvuttā" means "coming to be." "By a salākā" means by a salākā made of bamboo, reed, palm leaves, and so on. "From those who sell grain" means those who sell grain are "dhaññavikkayakā," this means near them. "Among buyers" means among those who take grain. "Having bought" means having taken. "In the place of making grain" means near the granary, it is said to be the place of threshing grain. "Vaṇṇajjhakkhanti" means an examiner of coins. "It is not easy to live by gleaning and receiving" means "paggaho" is that which is received, a bowl. "By that receiving, by a bowl," this is the meaning, it is said that it is not possible to live by taking a bowl and going for alms. Therefore it is said: "the gleaning that is received," and so on. "Nasukarā" means there is no ease here, so "nasukarā." "Having gone for alms" means for the sake of going for alms. Indeed, some desire the word "tvā" even in the sense of cause. "Uttarāpathakā" should be said for "those who have come from the Northern Region, or whose dwelling is the Northern Region," but by the rule of etymology, "uttarāhakā" is said. Therefore it is said: "residents of the Northern Region," and so on. Or "Uttarāpathakā" itself should be understood as the Pāli reading. Some, however, explain the meaning in another way, saying: "uttarāhakā" means "those who bring excellent goods," or "uttarāhakā" means "those who bring a higher price." "In the place of the horses' rising" means in the place of the horses' origin. "Verañjaṃ" means in Verañjā. This is a locative case usage. "Mandiraṃ" means a horse stable. "Assamaṇḍalikāyoti paññāyiṃsūti parimaṇḍa" because they were made in the shape of horse-stalls, they were known as "horse-stalls." And because there were many such horse-stalls, the plural form was used. They also say that a single horse-stall is a place for ten horses to live. "They are not able to endure the journey" means they are not able to last for a long time, it is said that they do not last for a long time. With the intention that the southern side of the Ganges is an unsuitable region, and the northern side is a suitable region, he says, "For they..." and so on. The people of the southern path are those born on the southern bank of the Ganges. "Our Buddha" means those who claim the Buddha as their own, thus "Buddha-followers." And so in the remaining cases. "To prepare" means to provide. "In the manner of a constant meal" means in the form of a constant meal. "At the morning time" - this is a locative case used for time, so he says, "meaning at the morning time." Or, to show that this is a locative case for absolute conjunction, he shows the meaning as it is possible for the meaning of absolute conjunction to occur, saying, "or at the morning time..." and so on. "Thus" means when the meaning is stated in the way mentioned later. "But even when sitting in the monastery, they sit having put on the undergarment, so why is 'having put on' stated?" he says, "in terms of changing the monastery-garment..." and so on. And the changing of the monastery-garment should be understood as even if it was worn while sitting in the monastery, at the time of entering the village again, it is carefully put on again after being adjusted here and there. Therefore, he says, "For they were not unclothed before that." "Taking the bowl and robe" means taking the bowl and the robe. And here, "taking" is not merely with the hand, but rather holding it in any manner, showing this, he makes the possible interpretation of the meaning with "the bowl with the hands..." and so on. "In every place they went" means in every place they arrived at the horse-stalls. "Pounding in a mortar and eating" - here, why do those bhikkhus themselves pound and eat in this way? What was received from the kappiya-kārakas, or Having cooked or caused to be cooked gruel or rice, it is not allowable to eat it oneself, he said, "There is no suitable attendant for the elders," and so on. Without considering what is allowable or not allowable, it is not proper for monks to do this, having said this, again showing its unallowable nature, he said, "And it is not allowable." Because of the absence of many belongings, due to carrying bowls and so on, it is said, "lightness of living." Each one divides his own share. "Those with little concern" means those who are not zealous in anything other than the ascetic's duty. "Suitable for that" means corresponding to that. "Grinds" means reduces to powder. That the work to be done by those with merit and special knowledge is pleasing, he said, "By those with merit," and so on. "That" means that leaf-plate. From the saying, "Not from that time onwards," it should be understood that the Buddha's going for alms before that time is also shown. "Having obtained" means having received. Or the reading is "obtained," meaning that the position of attendant was not obtained. But when did the elder obtain the position of attendant? It is said (Dī. Ni. Aṭṭha. 2.11; A. Ni. Aṭṭha. 1.1.219-223) – Once, it is said, the Blessed One, traveling on a journey with the elder Nāgasamāla, came to a fork in the road. The elder turned off the path and said, "Blessed One, I will go by this path." Then the Blessed One said to him,