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experienced by oneself, it is not remembered due to its absence. This is the meaning. "In both alternatives" refers to the second and third alternatives mentioned in terms of experiencing and remembering. "Of the former word" refers to the word "kiñci". "By the latter word" refers to the word "dukkhassa". "Elision of the similar case ending" means the elision of the genitive case ending similar to the latter word. Where it should be "kassaci dukkhassa" (of some suffering), in both alternatives, the genitive case ending of the former word has been elided, and the expression "kiñci dukkhassa" (of any suffering) has been made. "Anicchakā" means "not wishing". "Evaṃ santeti" means: "If this is so, then surely we, Sudinna and others, by some means, by not being appeased, by not being remedied, even by death, will be without you against our will, if this is so." "Yena" means "by which reason". "Kiṃ pana" here, showing that 'kiṃ' is in the sense of 'reason' and in the nominative case, he says: "By what reason then?" 28. "Gandhabbanaṭanāṭakādīni" here: Gandhabbas are singers, Naṭas are stage actors, Nāṭakas are acrobats and so on. "Paricārehi" here means: "Move around here and there in their respective spheres." Thus he says: "Move the senses," and so on. Or "Paricārehi" means: "Serve yourself with pleasant things, cause yourself to be served." And since one who is such is called 'sporting' or 'playing', therefore "laḷā" and so on is said. Because they are to be enjoyed, to be consumed, especially the five sense pleasures are called 'bhogā' (enjoyments). Thus he says: "enjoying enjoyments." "Dānappadānāni" here: Constant giving is called 'dāna'. To be given on Uposatha days and so on. An extraordinary gift is called a bestowal. A gift given to preserve tradition is called a gift. A gift established and given by oneself is called a bestowal. A gift common to many people, not very grand, is called a gift. A gift not common to others, very grand, is called a bestowal. By the word "etc.", virtues and so on are included. There is no conversation or discourse consisting of question and answer for this, hence it is called "without conversation or discourse." 30. Here, regarding "having taken strength," the taking of strength means the production of physical strength, thus it is said: "having generated physical strength." "Tear-faced" means: "one whose face has tears" is tear-faced. That tear-faced means "face wet with tears." The village itself is a dwelling near the village, because a dwelling near the village is included in the village. By rejecting extra gains means: the gain greater than the alms-food gain mentioned thus in "relying on alms-food" (Mahāva. 128), which is extra gain like communal meals and so on. That means by rejecting it. Therefore it is said: "having rejected fourteen meals." Communal meal, designated meal, invited meal, ticket meal, fortnightly meal, Uposatha meal, first-day-of-the-month meal, guest meal, traveler's meal, sick-person's meal, sick-attendant's meal, monastery meal, fixed-duty meal, turn-based meal – these are the fourteen meals. Among these, a meal to be given to the entire Sangha is a communal meal. A meal to be given by designating a few bhikkhus is a designated meal. A meal to be given one day in one fortnight is a fortnightly meal. A meal to be given on the Uposatha day is an Uposatha meal. A meal to be given on the first day of the month is a first-day-of-the-month meal. A meal to be given for the monastery is a monastery meal. A meal to be given by keeping it at the main house itself is a fixed-duty meal. A meal to be given in turn by villagers and others is a turn-based meal. Now, why is it said "having rejected householder's robes"? For if there were acceptance, rejection would be appropriate, but the acceptance of householder's robes was not permitted at the first enlightenment; it was permitted later in the story of Jīvaka. because it was known. Therefore, it is said in the Jīvaka story (Mahāva. Aṭṭha. 337): "From the time the Blessed One attained Buddhahood until this story, for twenty years, no householder's robe was accepted by anyone; all were rag-robe wearers." And Sudinna was ordained in the very first period of enlightenment. Therefore, it is said: "Sudinna was ordained in the twelfth year of the Blessed One, entered the family for alms in the twentieth year, having been ordained for eight years himself." Therefore, why is it said, "having rejected the householder's robe"? It is said: Even though the householder's robe was not permitted, by undertaking the rag-robe ascetic practice, the householder's robe is considered rejected. Thus, it is said, "having rejected the householder's robe." "Having rejected the practice of greed" means that greed, which is craving, is called loluppa (greed) because of its intense plundering of good things. Loluppacāra (practice of greed) is acting out of greed, meaning going for alms by transgressing the house-to-house sequence due to craving. That is, having rejected it. Therefore, it is said, "He enters for alms house by house." And here, it should be understood that the other ascetic practices are also included by means of the primary practices such as the forest-dweller's practice. "Of the Vajjians" is a genitive case made with reference to the kings, meaning "of the Vajji kings." Since the word "janapada" (country) also applies to its inhabitants, "Vajjīsu" is a locative case referring to the country, meaning "in the country named Vajji." "By the greatness of their articles of enjoyment and consumption" means by the greatness of the enjoyments, which are the five sense pleasures, and the articles of enjoyment such as elephants, horses, chariots, and women. Indeed, here, articles of enjoyment are referred to by the word "articles of consumption." Therefore, it is said, "For those enjoyments they had, and those articles of enjoyment, were great." Some also say, "Enjoyments are elephants, horses, chariots, women, etc., and articles of enjoyment are their gold, etc., accessories." "Sārakāni" means essential. "Nidhetvā" means having deposited, a deposit. This is the meaning of "having done." "By the greatness of the enjoyments reckoned as daily consumption" means by the greatness of the enjoyments to be consumed day by day. "By the abundance of gold and silver" means by the abundance of gold and silver, both in lumps and in the form of gold coins and silver coins. "Vitti" means satisfaction; "vittūpakaraṇa" means the means of satisfaction. "Pahūtavittūpakaraṇā" means those who have abundant means of satisfaction, which are various kinds of ornaments. Therefore, it is said, "of that which is an ornament," and so on. "By way of transaction" means by way of trade, by way of usury, and so on. "By the abundance of wealth and grain" means by the abundance of wealth, which is reckoned as the seven jewels, and of grain, which includes all early and late crops. In this regard, they say, "Gold, silver, gems, pearls, lapis lazuli, diamonds, and coral are the seven jewels." Rice, paddy, and so on, are known as early crops, considering them as the primary harvest. Conversely, mung beans, black gram, and so on, are to be understood as late crops. "By being an excellent alms-eater" means by being endowed with the excellent alms-eating ascetic practice, surrounded by the other ascetic practices. Therefore, it is said, "desiring to wander for alms house to house." 31. "Ñātidāsī" means a slave woman who is like a relative, either by being born within the family or by being a relative. "Ābhidosiko" means a fault to be marked by its putrid state, or one who has reached, attained, or passed the dawn. Therefore, it is said, "of one who has passed one night," and so on. "Aparibhogāraho" means not fit for use due to its putrid state. Even when it is determined to be discardable, it is appropriate to ask using the language of doubt at the time of questioning. Therefore, it says, "if." "By noble conduct" means by the conduct of the noble ones. For the noble ones address women as sisters. "Nissaṭṭhapariggaha" means one who has abandoned attachment. Since "Ākirā" was said, "or a request" was stated. Since the phrase "if it is a discardable thing" was stated without omitting it, "or an intentional speech" was stated. Speech connected with a reason is intentional speech. "It is proper to say" was stated from a state of indifference. But here, the specific... This is because the object is not fit for use. "Aggaariyavaṃsika" means the foremost, the best, among those who fulfill the practices of the noble lineage. "Nimitta" means that which is observed, that which is recognized; it is the form as perceived, so it is said, "the form previously observed in the lay life." Looking at the backs of his hands and so on, she recognized, she perceived, she observed the form previously observed in his lay life, thinking: "These backs of his hands and feet are like the shell of a golden tortoise, like my master's son Sudinna's; his fingers are well-rounded like stalks of orpiment; his voice is sweet." Why did that relative-slave not recognize him immediately upon seeing him? It is said, "Because Sudinna..." and so on. "Pabbajjupagatena" means one who has gone forth into homelessness, meaning one who has become a monk. "Gharaṃ pavisitvā" means having entered the house, having entered the inner part of the house, which is the place where the mistress of the house sits. "Yagghe" means "I will inform him of this," this is the meaning, so it is said, "it is a particle in the sense of informing." They also say the meaning is, "Yagghe jāneyyāsi" means "you should know well." "Ālapane" refers to addressing the slave-folk. Therefore, it is said, "Thus indeed..." and so on. 32. "Gharesu sālā honti" means in houses there are halls, in houses there are dining halls on one side, enclosed by walls, with well-arranged door-frames, and courtyards swept with sand.