English
"Named Puppha" is Sumana Thera. "Established in Jambudīpa" means Sumana Thera, it is said, at one time, when the Dispensation was declining in Sri Lanka, went to Jambudīpa, learned, and protecting the Dispensation, remained there. "Skilled in the path" means skilled in the path to heaven, and the path to liberation. "Having made it a burden" means having made the Dispensation a burden for those monks, meaning having made them responsible. To explain in detail the meaning briefly stated, "He sent those monks here and there," he says, "He sent Majjhantika Thera to the country of Kashmir and Gandhāra," and so on. "Mahiṃsaka district" they call the Andhaka country. "Vanavāsi" means the Vanavāsi country. "Oneself as the fifth" means with oneself as the fifth; it is said that five monks each went to each of those regions. Now, wishing to show the power of the deeds of the Theras who went here and there, first showing the deed of Majjhantika Thera in the place he went, he says, "Now at that time in the country of Kashmir and Gandhāra," and so on. "Hail-rain" means a rain of falling snow. "Having caused to be carried away" means having caused to be carried away by a flood of water. "On the surface of the Aravāḷa lake" means on the water surface of the Aravāḷa lake. "Wearing a torn and tattered robe" means he wears a robe that is cut by a knife, and discolored by dye, having undergone a change of color; thus, "wearing a torn and tattered robe." Or, because he wears saffron robes that are cut by a knife, and unlike lay garments, he is "wearing a torn and tattered robe." "Baldy" means shaven-headed. "Wearing saffron robes" means clothed in saffron garments. "Unable to bear the denigration" means unable to endure, to tolerate, to suppress the denigration, characterized by the smearing of others' good qualities, which arose in one's own mind concerning the Thera. "Terrifying" means frightful objects. To show these, he says, "From here and there strong winds blew," and so on. Strong winds are powerful winds capable of breaking trees and toppling mountain peaks. Lightning bolts strike means lightning bolts break, it is said they fall. With a shower of weapons means various kinds of weapon showers. Take away means take and remove. Terror means a disturbance, a cause of fear generated by the physical and verbal actions of the Naga king. He would not be able to generate fear and terror in me, it would not be, is the connection. Therein, fear and terror means minor fear. Or, fear means mental dread, it is a term for the fear of aversion. Terror means an object that generates fear. Even if you were to throw the whole earth, means even if you, great Naga, were to lift up the whole earth, together with the ocean, together with the mountains, and throw it upon me, upon my head, is the meaning. You would not be able to generate fear and terror in me, is the connection. Absolutely means certainly. It would be your own destruction, O lord of serpents, means O lord of serpents, king of Nagas, it would be your own destruction, suffering, harm, is the meaning. Having instructed with a Dhamma talk, etc., means having shown the benefit in this life and the next through a Dhamma teaching appropriate to that moment, having encouraged them to undertake wholesome states, having made them grasp them, and having inspired them there, having made them enthusiastic, and having pleased them with that enthusiasm and with other existing qualities, is the meaning. Showing the Naga instruction given by the Elder, it says, "Then the venerable one," etc. Therein, from now on, as before, means just as you previously, in the time devoid of hearing the good Dhamma, generated anger in others, now, from this point onwards, in the future, do not generate anger, and do not cause the cutting off of affection even for the child of a mother who has given birth, which is the root of all destruction and a destroyer of crops. For beings desire happiness, here the word "hi" is for giving a reason, since all beings desire happiness, therefore do not cause the destruction of crops which cuts off their welfare and happiness. is said to be arousing. "As instructed" means whatever was instructed, as it was instructed, or without transgressing what was instructed, it is said to be without transgressing the elder's advice. "There was an penetration of the Dhamma" means there was an attainment of the first path and its fruit, so they say. "Hundreds of thousands of families" by this is shown hundreds of thousands of people. "Kashmir and Gandhara" means the inhabitants of the Kashmir and Gandhara countries. "Illuminated by saffron robes" means illuminated by the saffron robes worn by the bhikkhus. "By the wind and counter-wind of ascetics" means they were fanned all around by the wind from the bhikkhus' wearing and wrapping of robes, and by the wind from the moving and extending of their hands and feet. "Corrupted" means angry. "From bondage" means from the bondage of transmigration. "The Dhamma-eye" is knowledge in the lower three paths. Some here say, "They attained only the knowledge of the first path." "Admonished by the divine messengers" (M.N.A. 3.263 ff.) means admonished and advised by these five divine messengers, namely, a young child, an old and decrepit being, a sick being, a being undergoing punishment, or one who has died, in the manner of the discourse on the divine messengers (M.N. 3.261 ff.), the meaning is that they were made to feel urgency. For young children and the like are called "divine messengers" there. For indeed, a young child in essence speaks thus: "See, sirs, I also have hands and feet like you, but I am covered in my own urine and feces; by my own nature, I cannot get up and wash myself; I cannot even say, 'I am dirty, wash me.' I have become like this because I am not free from birth. But it is not only I; you too are not free from birth. Just as birth will come to me, so it will come to you. Therefore, before its coming, do good." Thus, he is called a divine messenger. An old and decrepit being also in essence speaks thus: "See, sirs, I too was young like you, endowed with strength of thigh, strength of arm, and swiftness. But those attainments of strength and swiftness have disappeared. hands and feet, my hands and feet do not perform their functions. I have become like this because I am not free from old age. And it is not only I, you too are not free from old age. Just as it has come to me, so too will old age come to you. Therefore, before its coming, do what is good.” Thus, this is called a divine messenger. The sick being, in essence, also says this: “See, sirs, I too was once healthy like you. Now I am afflicted by illness, covered in my own urine and feces. I cannot even get up. Though I have hands and feet, my hands and feet do not perform their functions. I have become like this because I am not free from illness. And it is not only I, you too are not free from illness. Just as it has come to me, so too will illness come to you. Therefore, before its coming, do what is good.” Thus, this is called a divine messenger. The instruments of punishment, or those who inflict punishment, should be known as the fourth divine messenger. In the case of the instruments of punishment, the thirty-two instruments of punishment, in essence, say this: “When we arise, we do not arise in trees or stones, we arise in bodies like yours. Therefore, before we arise, do what is good.” Thus, these are called divine messengers. Those who inflict punishment, in essence, also say this: “When we inflict the thirty-two instruments of punishment, we do not inflict them on trees and so forth, we inflict them on beings like you. Therefore, before we inflict punishment on you, do what is good.” Thus, these too are called divine messengers. The dead being, in essence, also says this: “See, sirs, me, discarded in the charnel ground, having reached the state of being bloated and so forth. I have become like this because I am not free from death. And it is not only I, you too are not free from death. Just as it has come to me, so too will death come to you. Therefore, before its coming, do what is good.” Thus, this is called a divine messenger. Therefore, young children and others here, “de should be known as a bride. "Anamataggiya" means the Anamatagga Saṃyutta (Saṃ. Ni. 2.124). "He made them drink the deathless Dhamma" means he made them drink the deathless Dhamma of the supramundane by causing them to attain it. "Samadhikāni" means with an excess. Here, the prefix "saṃ" has the meaning of "with." "Isi" (sage) is so called because he sought, searched, and investigated the Dhamma aggregates such as the aggregate of virtue. "Five kingdoms" means the five kinds of Chinese kingdoms. It should be connected thus: "Having gone to the Himalayas, proclaiming the turning of the Dhamma-wheel, he pleased the army of yakkhas." "Tena ca samayena" means at that time, in the period before their departure. "Laddhaṃ bhavissati" means it will have been obtained from Vessavaṇa. "Vegasā" means swiftly. "He placed protection all around" means he placed protection all around by way of an aspiration, thinking, "From now on, let them not enter." "Aḍḍhuḍḍhāni sahassāni" means three and a half thousands, which means three thousand five hundred. "Diyaḍḍhasahassa" means one and a half thousands, which means one thousand five hundred. "Soṇuttarā" means Soṇa and Uttara, Soṇuttarā. "Niddhametvāna" means having driven away. "Adesisuṃ" means they taught. "Ajjhiṭṭho" means commanded. "Puna dāni" - here "dāni" is merely a particle; the meaning is, "Shall we come again or not?" "Rājagahanagaraparivattakena" means by the path of going around Rājagaha city, avoiding it and circumambulating it from outside.