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Physical assault and so on is called "kalaha" (dispute). Contradictory speech is called "vivāda" (controversy). "Full of treasuries and granaries." Here, "kosa" (treasury) refers to the inner chamber, the essence of a storehouse for gold, jewels, and other valuables. "Koṭṭha" is said to be a place for storing grain. "Koṭṭhāgāra" is a house that serves as a granary, a grain store. the place of grasping. "He went forth," means he went forth to battle, facing it. "Even one battle," means one battle. "Washing," means washing water. 463. "Having a form taken over," means having a nature seized by a mind of anger. 464. "They do not know that," means they do not know that quarrel. "Those who bind," means those who bind the aforementioned form of anger in their minds. "Manifest dangers," means lions and so forth. "Hidden dangers," means lust and so forth. "In the Pāli, there is no companionship with a fool," means there is no companionship, consisting of virtues like morality, by relying on a fool; it is not possible to obtain it, is the meaning. 466. "Having a nature wishing for one's own good," means having a nature desiring one's own welfare. "Anuruddha," is an address to all three young men by way of the ekasesa rule, and for that reason the plural form is used. "Is the body bearable, is life maintainable?" means "Are you able to sustain your body and maintain your life?" he asks. "Indeed," is a particle in the sense of certainty; "Indeed, venerable sir, we are," is the meaning. "How?" Here, "how" is merely a particle, or "how" is one particle asking for a reason; "by what means?" is the meaning. "And I think one mind," means since the others also act according to the mind of one, it is as if we all have one mind, is the meaning. "And are you, Anuruddha?" Here, "you" is merely a particle, or a personal pronoun; "are you?" is the meaning. "Among us," is the genitive case of determination; "among us three, whoever first turns back," is the meaning. The commentary on the Kosambaka dispute story is finished. The commentary on the Pālileyyaka journey story. 467. "To Pālileyyaka," is a locative case of use; "he went to where the village of Pālileyyaka is," is the meaning. "With young elephants," means with baby elephants. "He entered," is also a reading; "a bathing pond," is the meaning. In the Udāna verse, however: The mind of the elephant, the Nāga, whose tusks are like chariot poles, this mind inclined to solitude, is in accord with the mind inclined to solitude of the Buddha-Nāga. Why? Because he delights alone in the forest, therefore the connection should be seen thus. Pā The description of the story of going to Lileyyaka is finished. Description of the Story of the Eighteen Bases 468. "As the Dhamma, so stand" means: As the Dhamma and Vinaya are established, so stand, stand on the side of those who speak the Dhamma. This is the meaning. 473. "Whoever obstructs, there is an offense of wrong-doing." This was said with reference to those who do not cause a schism in the Sangha. But for those who are schism-makers, who are opposed and shameless, it is proper to obstruct them, because of the statement about destroying even their own dwelling. However, since it is said, "It should be given even after making it secluded," it should be understood that even to the elder, unrestrained ones, without giving them the best dwelling according to their seniority, it should be given by the restrained ones after making it secluded. 475. "Having reinstated by a formal act" here means: Having acknowledged the suspended bhikkhu's having fallen into an offense, and by his proper conduct, the desire for reinstatement having arisen in the suspenders and being known beforehand, it should be understood that the followers of the suspended one themselves reinstate him by a formal act of appeasement. 476. "Devoid of meaning" means: "Lacking the meaning of harmony, empty words." This is the meaning. 477. "Unconcealed conduct" means: "Beautiful conduct that should not be concealed." "Unremoved" means: "Not departed from the cause." "Ādāyaṃ" (taking) means: "From what is to be taken, from what is to be grasped." It is said, "the teacher's doctrine," therefore it says, "taking one's own teacher's doctrine." "By the eight qualities of an envoy" means: "He is a listener, and one who makes others listen, and one who grasps, and one who remembers, and one who understands, and one who makes others understand, and one who is skilled in what is beneficial and unbeneficial, and not a quarrel-maker." By these eight qualities of an envoy thus stated (A.N. 8.16). The rest here, and everywhere below, is easily understood. The description of the Story of the Eighteen Bases is finished. The method of describing the Kosambaka Section is finished. Thus, in the Samantapāsādikā, the Vinaya Commentary, the Dispeller of Doubt, The method of describing the Mahāvagga is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Description of the Cūḷavagga 1. The Section on Formal Acts Description of the Story of the Act of Rebuke 1. In the first section on formal acts of the Cūḷavagga, first of all, 'ba' "Lavābalava" this is one word. It should be "balavabalava", but by making a change, it is said as "balavābalava". And it is used in the sense of extreme, like in "dukkha-dukkha" and so on. Thus it says, "respond very strongly." The meaning is, "give a response by making it extremely strong." 2. Here, regarding "an offense should be imposed in Pāli": Although in such quarrel-generating words as "Venerables, let him not defeat you," there is no offense specifically laid down, as this does not fall under false speech, slander, and so on. Nevertheless, if a bhikkhu, when being told separately by bhikkhus, and in the midst of the Sangha, "Friends, bhikkhus, do not incite one another to quarrel and so on; this does not lead to fewness of wishes and so on," due to disrespect, or due to not ceasing, or due to causing annoyance to others, incurs an offense, that offense should be imposed, as if on one whose views are perverted. This meaning should be understood. But if someone, even without these words, has incurred a light offense through body or speech, an offense should be imposed on him too. As for the word "attanā" (by oneself) in the formal act "those who quarrel by themselves," and the words "and those other bhikkhus who quarrel... having approached them," these are taken according to the context. But if someone is a quarrel-maker himself, and does not approach other quarrel-making bhikkhus to say "do not you all...", this act should still be performed for him. And those performing it should carry out the formal act with "May the Sangha, Venerables, listen to me. This bhikkhu, so-and-so, is a quarrel-maker... a cause of dispute in the Sangha. If it is suitable for the Sangha..." and so on. And for one who incites other bhikkhus to quarrel, it is proper to perform the formal act in the same way for him, as inciting others also falls under being a quarrel-maker. And having stated the manner of inciting others, those wishing to perform the formal act should take the meaning of the words spoken by them and adapt them accordingly. This should be understood, not merely by coming here, for it is not possible to speak of all merely by coming here. Indeed, only what is done with a real basis is faultless, not otherwise, this should be understood. This method applies to the act of suspension and others as well. The explanation of the act of reproof is finished. The explanation of the twelve kinds of unlawful acts, and so on. 4. "Done without acknowledgement" means done without having acknowledged the matter or the offence. But if someone, having committed an offence in the sight of all, later, out of fear of the act, falsely says, "I did not do it," for him, the commission of the offence in the presence of the bhikkhus is itself the acknowledgement. The act of acknowledgement is permitted only for the purpose of knowing the truth. But where there is doubt, it should be understood that it must be done only after having acknowledged it. The phrase "or for a pārājika offence" is stated because a pārājika offence is extremely difficult to deal with by an act, as it is a sign of expulsion. But the phrase "or for a saṅghādisesa offence" is stated because there is a special act of expulsion, such as probation, for it. And what is stated later, "he is corrupt in higher morality... (etc.)... he should perform the act of reproof" (Cūḷava. 6), that refers to a minor offence due to disrespect, etc., committed by one who is being advised, "Stand in future restraint and rise up." Indeed, one who has committed a minor offence rooted in moral corruption is here called "corrupt in higher morality" by way of non-distinction, just as in "corrupt in extreme views." And just as an act performed for one who speaks holding a view, without saying "Come down from this view," is an unlawful act, being done solely on account of a corruption of view, and is therefore done without an offence, so too, an act of reproof, etc., performed for one who has fallen into moral corruption, has entered the path of shame, and wishes to rise up according to the Dhamma and stand in restraint, is an unlawful act, being done solely on account of moral corruption, and is therefore done without leading to confession. Therefore, even in the case of the act of suspension, by "even if bhikkhus, being ordinary, give probation," etc., the ground for the act is simply not standing in restraint. It is said in this way. Indeed, actions like 'rebuke' are allowed only for the purpose of taming the untamed. But some say, "This 'not leading to confession' refers only to a pārājika offense, not a saṅghādisesa." This contradicts the statement in the 'bright half' that "it is done with an offense leading to confession."