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Therefore it is said: "He held the view of no offense regarding that offense." 453-454. "By way of the meaning of confusion" means by way of the meaning of haste. "He might say, 'That monk was expelled by you without cause,'" because previously, by the words of the Vinaya-holder, it was acknowledged by "If there is an offense, I will declare it," and now also by his words, he perceives "no offense" because "it was done unintentionally and unmindfully, so there is no offense here." Therefore, the intention is that if he were to say to the expelling monks, "That monk was expelled by you without cause." Or he might say to those who follow the expelled monk, "You have incurred an offense," because this is intentional, with a mind that knows the matter. offense, and he perceives a remaining portion of water as a remaining portion of water, therefore, with the intention of "you go according to your desires" to one who has committed an offense, he should say to those who follow the one who has been expelled, "you have committed an offense." 455-456. "He invalidates the act" means that according to the saying "if, monks, a fourth person who is not of the same communion performs an act, it is not an act and should not be done," (Mahāvagga 389) if the Sangha were to perform an act by making him a quorum, this person, even though seated there, invalidates that act. "Having left the precincts" - here, "precincts" means the place where one can reach another with one's hand. 457. In "those who have engaged in quarrels," etc., "quarrel" is the preliminary stage of a dispute; "those who have engaged in quarrels" means those in whom it has arisen. "Those who have engaged in disputes" means those in whom the dispute has reached its peak, as in touching with hands, etc. "Those who have engaged in arguments" means those who have entered into an argument of contradictory statements. "With spears of the mouth" means with spears of speech. "Stabbing" means piercing. "He said this to the Blessed One" means he spoke the words "Here, Venerable Sir, the monks in Kosambi have engaged in quarrels," etc. And he did so not out of affection, nor with the intention of causing division, but out of a desire for welfare and benefit. This monk, it is said, was a peacemaker, and so he thought, "As these monks have started a dispute, it is not possible for me, nor for any other monk, to make them harmonious. Perhaps the Blessed One, the foremost person in the world with its deities, might go himself or summon them to his presence and, after delivering a discourse on the Dhamma connected with patience and loving-kindness, make these monks harmonious." It was out of a desire for welfare and benefit that he went and spoke. Therefore, he spoke thus: he spoke thus out of a desire for welfare, not disregarding the words of the Blessed One. But those who did not accept the Master's words at that time stood silent and ashamed, having said nothing. Therefore, there was no disrespectful conduct towards the Master on the part of either group. The commentary on the dispute in Kosambi is finished. The commentary on the story of Dīghāvu 458. Then the Blessed One, the monks In phrases like "he addressed...", this "bhūtapubbaṃ" (once upon a time) the Blessed One spoke, revealing what was formerly established, concealed by existence, as if digging up a treasure hidden in the earth and making a heap of it in front. "Aḍḍho" means lord. Whoever is a lord by his own wealth, but this one is not merely a lord. He is "mahaddhano" (greatly wealthy), endowed with great, immeasurable wealth. Therefore, it is said "mahaddhano". Desires are called enjoyments (bhogā), because they are to be enjoyed, to be consumed, especially. Therefore, he has great, excellent enjoyments in the sense of the five sense-pleasures. Hence, "mahābhogo" (greatly enjoying). He has great army strength and physical strength. Hence, "mahabbalo" (greatly powerful). He has great conveyances like elephants and horses. Hence, "mahāvāhano" (greatly conveyed). He has a great conquered kingdom. Hence, "mahāvijito" (greatly victorious). Regarding "paripuṇṇakosakoṭṭhāgāro" (full treasury and storehouse): "Kosa" is called the inner chamber of the storehouse for goods. "Koṭṭha" is called the place for storing grain. A house that is a "koṭṭha" is a "koṭṭhāgāra" (storehouse). The meaning is: a full treasury with wealth stored away, and a full storehouse of grains. Or alternatively, the treasury is fourfold: elephants, horses, chariots, infantry. Just as the sheath (kosa) is called the protector of the sharpness of a sword, so too, the fourfold army is called "kosa" (treasury) because it protects the king's sharpness (power). The storehouse is threefold: a storehouse for wealth, a storehouse for grain, a storehouse for clothes. All of that is full for him. Hence, "paripuṇṇakosakoṭṭhāgāro" (full treasury and storehouse). "Caturaṅgini sena" (fourfold army) means an army endowed with four components, namely elephants, horses, chariots, and infantry. "Sannayhitvā" (having armed oneself) means having put on armor, etc. "Abbhuyyāsi" (he went forth) means he went forth. The meaning is: having faced, he departed. "Ekasaṅghātampi" (even a single blow) means even a single strike. "Dhovanā" (washing) means washing water. "Parinetvā" (having led away) means having removed. When it should be said "anatthado" (giver of harm), by changing the 'd' to 't', it is said "anatthato" (from harm). Thus, it is said "atha vā" (or alternatively) and so on. 464. Or, there is a separate, distinct sound by way of a group. Hence, "puthusaddo" (various sounds). "Samajano" (he arises) means in a quarrel, he approaches. This person. Therein means in that group of people. He did not think "I am foolish" even though he was in the state of foolishness, he did not think "I am foolish." And further, not knowing his own foolishness, he did not realize, he did not know, that he was also the cause of the schism in the Sangha, like the bursting forth of a quarrel. Their range is only the words that arise from quarreling, thus they are "whose range is words." "With mouths stretched out" means speaking with mouths stretched out due to disputing. "They do not know that" means they do not know that quarrel. And there is no one who quarrels and does not know it. But to show how they do not know, it is said: "This is so full of danger." This quarrel, because it destroys the welfare of oneself and others, and produces harm, is full of danger, is faulty, both in this visible world and in the future world; this is the meaning. "They do not know that" means they do not know that quarrel. How do they not know? It is said: "This is so full of danger." "This quarrel is so full of danger," this is the meaning, they do not know that quarrel in this way. In "He abused me," and so on: "He abused" means he reviled. "He struck" means he hit. "He defeated" means he won, either by presenting false witnesses, or by debate and counter-debate, or by superior action. "He robbed" means he took away something of mine, such as a bowl. And those who, whoever they may be, gods or humans, householders or renunciants, who repeatedly wrap up that anger, whose object is "He abused me," and so on, like a cart's axle with a strap, or like rotten fish with kusa grass, they bind it up, they pursue it in the form of resentment. For them, the enmity that has arisen once does not subside; this is the meaning. And those who do not bind it up, either through lack of mindfulness and inattention, or through reflecting on kamma, and so on, those who do not thus bind up that anger, whose object is abuse, and so on, thinking: "Surely someone blameless was abused by you in a former life, was struck, was defeated by presenting false witnesses, something of someone was forcibly taken by you; therefore, even though you are blameless, you experience abuse, and so on." Thus, they do not... they bind, the enmity that arose through heedlessness among them, by not binding it, like a fire without fuel, it subsides. Not by hatred are hatreds, just as a place smeared with saliva, snot, and other impurities cannot be made clean and odorless by washing it with those same impurities, but rather that place becomes even more impure and foul-smelling; even so, one who retorts to an accuser, or strikes back at an attacker, cannot quell hatred with hatred, but rather creates more hatred. Thus, hatreds never cease by hatred at any time, but rather they increase. But by non-hatred they cease, just as those impurities like saliva are removed when washed with clear water, and that place becomes clean and odorless; even so, by non-hatred, by the water of patience and loving-kindness, by wise attention, by reflection and contemplation, hatreds subside, they calm down, they cease to exist. This is an ancient law, this path of quelling hatred by non-hatred is the ancient law, the path trodden by all Buddhas, Paccekabuddhas, and Arahants. They do not know, the meaning is that they do not establish the perception of impermanence. Thence quarrels cease, thence, for that reason, quarrels and disputes cease, they come to an end. How do they cease? It is said, "Thus indeed," and so on. There, "Thus indeed they know," these wise ones, knowing "we are approaching death," generate wise attention and proceed to quell quarrels and disputes; then, by that practice of theirs, those quarrels cease, is the meaning. Even for them there is harmony, even for those who cut off the bones of their parents, who take lives, and forcibly seize cattle and so on, thus for those who plunder the country, even for them there is harmony; how much more so should there not be for you? is the meaning. Said to illustrate good and bad qualities, "These monks are prone to quarrels due to association with fools, the wise "This would not be for those without companions," said to illustrate the praise and blame