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they spoke of the Saṅgha's qualities in terms of their practice, saying, "Having abandoned such glory, splendor, and power, those who have gone forth in the Teacher's Dispensation are not of a lazy nature, but become perfect performers of the thirteen ascetic practices, they perform work in the seven contemplations, and they make use of the thirty-eight object-distinctions." But on the third occasion, speaking of the Buddha's glory, they spoke of the Buddha's qualities simply by the discourse method, saying, "Thus indeed is the Blessed One." They spoke of the Dhamma's qualities simply by the discourse method, beginning with, "Well-proclaimed is the Dhamma by the Blessed One." And they spoke of the Saṅgha's qualities simply by the discourse method, beginning with, "Of good practice is the Saṅgha of the Blessed One's disciples." Then the lion thought, "From the third day onwards, the mouths of these Licchavi royal families are not enough for speaking of the qualities of the Buddha, Dhamma, and Saṅgha. Surely, that Blessed One is endowed with immeasurable qualities. Without abandoning this joy that has now arisen, I shall see the Perfectly Self-Enlightened One today." Then the thought arose in him, "What indeed will the Nigaṇṭhas do to me?" Here, "What indeed will they do to me?" means, "What will the Nigaṇṭhas do to me?" "Whether consulted or not consulted" means "asked or not asked." For they will not give me the distinction of vehicle-wealth, power, or fame if asked, nor will they kill me if not asked. The meaning is that consulting them is fruitless. "Divā divassa" means "during the day," when midday had just passed. "He set out from Vesālī" means just as when it rains in the hot season, water flows... Having entered the river, it goes only a little way and stops, it does not flow. Thus, on Sīha's first day, the joy that arose with the thought, "I shall see the Ten-Powered One," was obstructed by the Nigaṇṭha. Just as on the second day, when it rains, the water flowing down, having entered the river, goes a little way, strikes a pile of sand, and becomes unmoving. Thus, on Sīha's second day, the joy that arose with the thought, "I shall see the Ten-Powered One," was obstructed by the Nigaṇṭha. Just as on the third day, when it rains, the water flowing down, having entered the river, dragging along old leaves, dry sticks, reeds, and other rubbish, breaks through the pile of sand and flows straight to the ocean. Thus, on the third day, Sīha, having heard the praise of the three jewels, with joy and delight arisen, thought, "The Nigaṇṭhas are fruitless, the Nigaṇṭhas are profitless, what will they do for me? I shall go to the Teacher." Having resolved to go, he set out from Vesālī. As he was setting out, he thought, "For a long time I have wished to go to the Ten-Powered One, but it is not proper for me to go in an unknown guise." So he had a proclamation made: "Whoever wishes to go to the Ten-Powered One, let all come forth!" Having harnessed five hundred chariots, he stood on the chief chariot, surrounded by these five hundred chariots and a great assembly, and having had perfumes, flowers, powders, and unguents carried, he set out. "Where the Blessed One was, there he approached." As he entered the monastery, from afar he saw the eighty minor characteristics, the thirty-two major characteristics of a great man, and the six-colored, dense Buddha-rays. He thought, "Such a person, living so near, I have not seen for so long! Indeed, I have been deceived! Indeed, it is a loss for me!" Having thought this, like a poor man who has found a great treasure, with joy and delight arisen, he approached where the Blessed One was. "They explain the Dhamma and its അനുധമ്മം (anudhamma)." They explain the consequence of the cause stated by Gotama. Here, the word "Dhamma" means "cause," as in "knowledge of the cause is Dhamma-paṭisambhidā," and so on. vibha. 720) like. The meaning of "kāraṇa" here is the sound that arises in that way, because it is the cause of its arising. For the use of sound is for the sake of meaning. And "anukāraṇa" is when he is thus spoken of by others in that way. "Sahadhammiko vādānuvādo" means that with the reason spoken by others, you having a reason, your argument or the subsequent argument to it, no matter how small, does not come to a point or reason that would be censured by the wise. This is what is meant: "Is there no censurable reason in your argument in any way?" "Anabbhakkhātukāmā" means not wishing to speak falsely. 291-292. The meaning of "Atthi sīha pariyāyo" and so on should be understood in the same way as it appears in the Verañja Sutta. "Paramena assāsena" means with the highest assurance, which consists of the four paths and four fruits. "Assāsāya dhammaṃ deseti" means he teaches the Dhamma for the sake of assurance, for the sake of strengthening. Thus, the Blessed One teaches the Dhamma to Sīha the general with eight factors. 293. "Anuviccakāraṃ" means having investigated, having considered, having weighed, "do what is to be done," it is said. "Sādhu hotīti" means it is good. For when one like you sees me and goes for refuge to me, or sees a Nigaṇṭha and goes for refuge to a Nigaṇṭha, the censure arises: "Does this Sīha go for refuge to whatever he sees?" Therefore, it shows that "anuviccakāra" is good for those like you. "Paṭākaṃ parihareyyuṃ" means that they, having obtained such a disciple, would raise a banner and go around proclaiming in the city: "Such and such a king, or royal minister, or wealthy man, has gone for refuge to us, has become a disciple." Why? "So that our greatness will become manifest," and also, if remorse should arise in him, "Why did I go for refuge to these?" he would suppress it, thinking, "Many know that I have gone for refuge to them; it is difficult now to turn back," and would not turn back. Therefore, it is said, "Paṭākaṃ parihareyyuṃ." "Opānabhūtaṃ" means standing like a prepared well. "Kulaṃ" means your dwelling. ṃ. "You should think it is to be given," he said, seeing ten, twenty, or sixty people who had come before, and not saying "there is nothing," he gave. Now, just because they have taken refuge in me, do not cut off their gift. Indeed, it is to be given to those who have arrived," he advised. "I have heard that, venerable sir," he said. "From where did you hear it?" "From the Nigaṇṭhas. They apparently proclaim in the households, 'We say it is to be given to anyone who arrives, but the ascetic Gotama says, "Alms should be given to me alone... not to others... a gift given to my disciples is not greatly fruitful,"' and so on." Referring to that, he said, "I have heard that," and so on. 294. "Customary meat" means meat that is naturally customary and permissible. The intention is, "Take the price and search for it in the market." "Many Nigaṇṭhas" means five hundred Nigaṇṭhas. "Large animal" means a large-bodied animal, such as an ox, buffalo, or pig. "Killed for a specific purpose" means killed with oneself in mind, meaning slaughtered. In "action for a specific purpose," the word "action" is an agentive noun, referring to the past, so he says, "done with oneself in mind." This is a designation for an indicative action, as in "an indicative action touches" and so on. "Of an indicative action" means of an action to be received as an indication, not by way of doing or causing to do. "There is an action for a specific purpose here" means the meat is an action for a specific purpose, just as "he has the Buddha, so he is a Buddha." Or, the remaining part of the reading should be understood as "an action for a specific purpose touches," and this means that this action of killing living beings touches by means of this meat. For, according to their doctrine, half of that unwholesome deed belongs to the giver, and half to the receiver. "Whispering" means at the base of the ear. "Enough" is a word of rejection, meaning "let it be, what is the use of this?" "And yet they do not decay" means that these venerable ones, having been desirous of dispraise for a long time, even though speaking dispraise and slandering, do not decay, meaning they do not reach the end of the slander. Or, this word "decay" is used in the sense of shame. The meaning is, they are not ashamed. The explanation of the story of General Sīha is finished. Explanation of the story of allowing suitable ground 295. Mere declaration means mere statement. For eating flesh means for eating the flesh discarded here and there. Early in the morning means early in the morning. A loud noise means a great noise. Even without saying that, means even without saying it in the manner stated in the Andhakaṭṭhakathā. By the word 'pi' (also), it allows saying it in that way. In the way stated in the commentaries means in the way stated in the other commentaries. "The common characteristic when 'We make a suitable hut' or 'a suitable hut' is said" means the characteristic of making a hut with a raised foundation stated in all commentaries. Caya means determination. From which point onwards means from which brick, stone, or lump of clay onwards. It is not permissible below the first bricks, etc., means because bricks, etc., placed on the ground below the first bricks, etc., of a wall are considered part of the ground, it is not permissible to place them saying 'We make a suitable hut'. If so, why is it permissible to place pillars, which are dug into the ground, saying that? He says, "But pillars... (etc.)... are permissible." Only belonging to the Saṅgha means he speaks referring to a communal dwelling made for residence. Belonging to a bhikkhu means a personal dwelling of a bhikkhu made for residence. Near the mouth means by this, only the minor offense of dwelling inside is indicated. The explanation of the story of allowing suitable ground is finished. Explanation of the story of Keṇiya the Ascetic 300. In phrases like "where the market was, he approached,"