English
"Udakakañjiya" means water and rice gruel. Why is this meaning stated, "at the foot of a certain wall in such a hall"? It is said, "For monks do not..." and so on. "Asāruppe ṭhāne" means in an unsuitable place, in a place not fitting for monks. "Atthi nu kho" – the word "nu" is in the sense of questioning, the word "kho" is said for the sake of verbal smoothness. Or "nu kho" is a combination of particles in the sense of questioning. By this, it shows that the word "nāma" is in the sense of questioning. "Yesaṃ no tvaṃ" means "whose son are you?" "Īdise ṭhāne" (in such a place) – although that place is not unsuitable for monks, yet, thinking that it is improper for the son of a wealthy family like ours to sit in a dining hall in another's house and eat, he said it. Therefore, he said, "Indeed, my dear Sudinna, should you not go to your own house?" In another way, Showing that the word 'nāma' has the meaning of questioning, he said, "Is it so, dear one?" and so on. 'Tathā' means 'and'. Now, showing that the word 'nāma' has the meaning of supposing, he said, "I suppose it is so," and so on. By being overwhelmed with suffering means by being afflicted with mental suffering. This meaning means the meaning stated as, "Is there, dear Sudinna, wealth for us?" and so on. In the sense of not accepting and not enduring, here 'anokappana' is not believing. 'Amarisana' is not enduring. 'Anāgatavacana' is the use of a future tense word, but the meaning is present tense. Therefore, he said, "Even directly." "I do not endure" means "I cannot bear." "That is not good" refers to the reading "tadāya." "Enough, householder, my meal duty for today is done," the elder said, refusing due to his strict practice of eating one meal. And this "due to strict practice of eating one meal" was said by way of stating a fact, to show the elder's true nature. For even a lenient one-meal eater, if any amount of food has been eaten in that sitting, it is not proper for him to eat again after rising from there, even by the rule of the head. Therefore, the Elder Tipitaka Cūḷābhaya said, "One should protect either the sitting or the food." "Even if he is a strict alms-round practitioner" is merely an example; the elder was strict even among those who walk for alms house to house. For even a strict house-to-house alms-walker, without taking alms brought from front or back, stands at the house door and only gives up his bowl. Therefore, because the elder was a strict house-to-house alms-walker, he did not accept alms for the next day. So why did he say, "He accepted"? He said, "If I do not take even one meal," and so on. For the wise, neglecting the help to be given to parents or teachers and preceptors, do not become pure in their ascetic practices. 33. Of medium size means a man four cubits tall is of medium size. Some say "six cubits." "They conceal with this" means 'tirokaraṇī' (a screen). This word 'tirokaraṇī' refers to a screen-like partition, so he said, "ti..." "Tirokaraṇiya" is in the locative case, meaning "by means of". When it should be "tirokaraṇiyā", "tirokaraṇiya" is said, the locative case is stated in the sense of instrumental. Or this word "tirokaraṇīya" is a synonym for a screen or fence, showing this, he says "or" and so on. "Having surrounded it" means "having thrown it all around", it is said "having bound it all around". Therefore he says "having made it all around". Even a particle can be similar to a case ending, so he says "tena (by that) this also is" and so on. 34. "Then indeed the venerable Sudinna's father, having prepared delicious food and drink in his own house, announced the time to the venerable Sudinna – 'It is time, dear Sudinna, the meal is ready.'" Since such an announcement of time is not included in the Pāli text, he says: "Although the announcement of time is not stated in the Pāli text." "When the time was announced," means "when the time was announced: 'It is time, dear Sudinna, the meal is ready.'" "Two heaps" means a heap of kahāpaṇas and a heap of gold. "Paternal" means that which comes from the father, "paternal". "Deposited" means gone into the ground. "Invested" means employed for interest. It should be understood as having undergone elision of a secondary derivative suffix, just as elsewhere it is said: "Having received ancestral wealth, Sañjaya lives happily," so it should be seen as having been stated with the elision of a secondary derivative suffix. That which comes from the grandfather, or that which belongs to the grandfather, is "petāmaha" (ancestral). "Sign of renunciation" means the garb of an ascetic. "Not afraid of the king" means not afraid of the royal family due to a crime. Those whose wealth has been taken are the debtors. "Troubled" means oppressed. "Similar to a case ending" refers to the word "tena" (by that). "That as its cause" means that wealth is its cause, therefore "that as its cause". "Assa" (of him/it) is a personal pronoun, or a word. "Fear" here means the fear that arises in the mind in the form of terror, not the fear of knowledge, nor the fear of an object as stated "one fears from this," so he says "the meaning is mental terror." "Stupefaction" means the stupefied state of the whole body due to that very fear of mental terror. But especially the heart... Regarding "flesh trembling," it says, "body shaking, heart-flesh trembling." Regarding "hair standing on end," it means the state of all the body hairs being erect due to that fear, that terror, and this is like the tusks of an elephant on a wall, pointing upwards, so it says, "the hair standing on end, an upright state." 35. "Attanā" is an instrumental case in the sense of "by oneself," meaning "by oneself." Regarding "Devaccharānaṃ," it refers to those who do not dance. Regarding "Devanāṭakānaṃ," it refers to those who dance, or this is a synonym for celestial maidens. "Having become overcome with strong sorrow" – this world, you see, thinks only of itself. Therefore, she too, thinking only of herself, "Now I am helpless," and thinking, "He will come today, he will come today," did not go out for eight years. "Because of him, I have not even had a child, by whose power I might live. I am deprived of this, and also of that," thus having become overcome with strong sorrow. A son, who is the establisher of the family line, is like a seed for the establishment of the family tree, so here "bījaka" means "seed," thus it says, "one son, a seed of the family line." "Saṃ" means wealth, its master is "saṃpati," meaning wealthy, endowed with prosperity. "Sāpateyyaṃ" (property) is beneficial to him because it brings benefit in this life and the next, and that is wealth, prosperity, so it says, "this property, so great, our prosperity." 36. From the time women reach maidenhood, from the end of their later years downwards, if there is no obstruction, in every eighth week, in the third cycle, in the place called the womb, a few blood-spots form and break open without having been previously absorbed. Then blood flows out. There is the designation "season" and "flower," so it says, " 'flower' is the name for the blood produced at the time of the season." "In the place where the embryo is established" means in the area where the child is born. "Saṇṭhahitvā" means having formed. "Bhijjanti" means they break open without having been previously absorbed. This is their nature. "Dosena" means by the impurity of blood. "In a clean cloth" means because of the flowing blood, it is not pure. And dependent, after bathing, from the fourth day onwards, in a pure womb. But in a pure object, when parents have united once, for up to seven days, it is indeed a field for the formation of a fetus, due to the presence of a small blood-smear. Some, however, say, "Even for half a month, it is indeed a field." Regarding "bāhā" (arms), it is locative in the sense of 'location', as it says, "the arms of the former wife, having taken him there." The locative case is also appropriate in the sense of 'use', as in "having taken hold of Sudinna by the feet." Even previously, due to the existence of laid-down training rules, it is said concerning the not-yet-laid-down training rule that it refers to the Pārājika, as it says, "when the first Pārājika training rule was established." Explaining the same meaning, it says, "Indeed, at the Buddha's first enlightenment," and so on. "Such a form" means suitable for the Pārājika rule. And this is merely an example; they did not commit an offense suitable for the Saṅghādisesa rule either. Therefore, it says, "He laid down only the remaining five minor offense categories." And this is said with reference to the mere existence of the five categories of light offenses, such as Thullaccaya, not because the five offense categories were laid down exhaustively. It should be understood that the very statement of the existence of the five light offenses at the first enlightenment was the cause for the Dhamma-senāpati's request for the laying down of training rules, especially for the laying down of serious offenses and for the recitation of the Pātimokkha. Some, however, say, "This statement, 'He laid down only the remaining five minor offense categories in each particular case,' refers to the training rules laid down by the Buddha, who had spent the Rains retreat in Verañjā in the twelfth year, from that time onwards within eight years." That is not good, because training rules were laid down even before that. Therefore, in the Verañja section, it says, "Not even a single monk broke the night's stay, nor did he break the Rains retreat by saying, 'I will go to that western place for the Rains retreat,'" and "even cooking himself..." "it is not suitable, and it is not proper" was said. "Ārādhayiṃsu" means they took to heart, they fulfilled their intention, they undertook a practice that captured the heart. "Ekaṃ samayaṃ" means at one time, at the first enlightenment.