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or "come, let us depart." "Suvaṇṇarasapiñjarāhi" (golden-yellow like molten gold) means golden-colored, like molten gold liquid. In the Pāli text, in phrases like "nimantitamhā" (we are invited), the connection is "nimantitā vassaṃvutthā amhā" (we are invited, having spent the Rains) and "nimantitā vassaṃvutthā atthā" (you are invited, having spent the Rains). "Yanti" means the kind of offering, or whatever. "No natthi" means "we have nothing," or "there is no explanation for this." "Ettha" (here) means in the household life. "Taṃ" (that) means that reason, or that deed. "Kuto" (from where) means from what reason. "Yanti" (by which) means by which reason, or by which deed. In the second interpretation, "ettha" (here) refers to "within these three months." "Taṃ" (that) means that offering. "Tatthaca" (and there) means in skillful things. having stimulated by making it sharp and clear. "Vassetvā" (having rained) means having caused the rain of the jewel of Dhamma, which leads to future wholesome dispositions, to descend. "Yaṃ divasaṃ" (which day) means on which day. 23. "Pattuṇṇapattapaṭe ca" means on silk cloth and Chinese cloth. "Tumbāni" means leather oil-vessels. "Anubandhitvā" (having followed) means having gone after. The word "abhiranta" (delighted) here is a synonym for "abhiruci" (liking), so it means "according to one's inclination," etc. "Soreyyādīni" (Soreyya and others) refers to Soreyya city and other places that were routes for the great circuit journey. "Payāgapaṭiṭṭhāna" (the establishment of Prayāga) is the name of a particular bathing place on the Ganges, and also of a village near it. "Samantapāsādikāya" (of the Samantapāsādikā) means of that which generates delight completely in every way, hence "Samantapāsādikā." But referring to those kinds, "completely..." is said, in order to elaborate and show those kinds, "tatridanti" and so on is stated. There, the description "samantapāsādikā" that was given, in that "samantapāsādikā," in its state of being "samantapāsādikā," this forthcoming verse-statement occurs—this is the connection. The exposition of the types of nidāna should be understood in terms of external nidāna, internal nidāna, and sikkhāpada-nidāna. Some also say, "the exposition of the types of vatthu that reveal the Theravāda." It is also appropriate to say, "the exposition of the types of present vatthu for the sikkhāpadas." However, by sikkhāpada-nidāna, a specific place like Vesālī, which was the cause for the promulgation of the sikkhāpada, should be understood. "Ettha" means in the Samantapāsādikā. The connection is "for the discerning wise ones," therefore it should be connected as, "this proceeds as the Samantapāsādikā." Thus, in the Vimativinodanī, a sub-commentary to the Vinaya commentary Samantapāsādikā, the section describing the Verañja Kanda is concluded. 1. The Pārājika Section 1. The First Pārājika Description of the Sudinna Recitation Section 24. Selling goods for sale and lending money is called "bhaṇḍappayojanaṃ." The effort to collect the capital thus invested along with interest is called "uddhāro." Recalling what was forgotten, such as "given on such and such a day," is called "sāraṇaṃ." "Catubbidhāya" means in four ways, according to Khattiyas, Brāhmaṇas, householders, and recluses, or according to bhikkhus and so on. The word "disvāna" in "disvānassa etadahosīti" is in the sense of cause and has a different agent, just as "ghataṃ pivitvā balaṃ hotīti" (having drunk ghee, there is strength); similarly in other such cases. "Bhabbakulaputto" is said in terms of mere potential, not in terms of being destined for final liberation. Therefore, due to his association with unwholesome friends like his mother, the transgression he committed led to regret, which caused an obstacle to attainment. For those destined for final liberation, who have received predictions from previous Buddhas, no one can create an obstacle. Therefore, Angulimāla Thera and others, even after committing unwholesome deeds, still attained accomplishment. "Carimakacittaṃ" means the death-consciousness. Like a mark drawn, rubbed and washed, he says 'saṅkhalikhita' meaning 'washed' and so on. 'Dwells in' (ajjhāvasati) by combining with 'adhi', 'house' (agāra) is a locative case usage, he says, as in 'in the middle of the house'. 'Dyed with astringent juice' are 'kāsāya' (saffron robes), he says, because of 'being dyed yellow with astringent juice'. And indeed, because it arises from kasāya, the juice is also called 'kasāyarasa' (astringent juice). 26. When the word 'jānāti' (knows) is not in the sense of 'making known', then in its usage, like in 'knows ghee' or 'knows honey', grammarians desire the genitive case in the instrumental sense, he says, as in 'does not experience any suffering'. The meaning is 'does not experience any suffering by anything'. And indeed, even in 'kiñci' (anything) here, the elision of the genitive case in the instrumental sense is made. Therefore, he will say: 'in both alternatives, the elision of the case ending of the first word with the latter word, which has the same case ending, should be understood'. But when the word 'jānāti' is in the sense of 'remembering', then like in 'remembers the mother' and so on, grammarians say the genitive case in the sense of 'object', he says, as in 'or else, the meaning is 'does not remember any suffering''. The meaning is 'does not remember because no suffering was experienced by anyone'. 'In both alternatives' refers to the second and third alternatives mentioned in terms of 'experiencing' and 'remembering'. 'Of the first word' refers to the word 'kiñci'. 'With the latter word' refers to the word 'dukkhassa'. Of the same genitive case ending, when it should be said 'of someone's suffering', the elision in 'kiñci dukkhassa' should be understood. 'Even by death, we are with you' (maraṇenapi mayaṃ te). Here, for the word 'te' (you), to show the meaning in the sense of 'with' and instrument, another meaning is stated: 'we will reach separation from you'. 28. 'Gandhabbas' are singers. 'Naṭas' are stage actors. 'Nāṭakas' are acrobats and so on. Since performing one's own service with means of pleasure is called 'playing' and 'sporting', therefore, in the second alternative meaning, 'laḷa' and so on are stated. In 'giving, bestowing, and so on', regular giving is called 'dāna' (giving), special giving is called 'padāna' (bestowing). By the word 'and so on', virtues and so forth are included. 30. 'Fourteen meals' refers to community meals. 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-duty meal, turn-duty meal— these are the fourteen meals. And here, it should be understood that by taking the principal observances like the forest-dweller's practice, which are based on the three requisites such as lodging, the remaining ascetic practices are also included. "Of the Vajjians" means of the Vajji kings. "Among the Vajjians" is a plural referring to the country, meaning in the country named Vajji. The five strands of sensual pleasure are to be enjoyed and consumed, hence "enjoyment and consumption"; and women's clothes and so on are their accessories, thus it is said "by which for them" and so on. "Because of being an excellent alms-eater" means because of being endowed with the excellent alms-eater's practice, surrounded by the other ascetic practices; therefore it is said "desiring to wander for alms from house to house." 31. "Dosa" means night. There, "abhivutthaṃ" (dwelt through) and "parivusitaṃ" (spent) are "ābhidosikaṃ" (of the night); or one who has gone, reached, or passed the night or the dawn is "ābhidosiko"; therefore it is said "of one for whom one night has passed" and so on. 32. "Udakakañjiyaṃ" means drinking water, water for use, and gruel. "Tathā" is in the sense of conjunction. "Anokappanaṃ" is not trusting, not believing. "Amarisanaṃ" is not enduring, not tolerating. 34. "Taddhitalopaṃ" means, when it should be said "petāmahaṃ" (of the paternal grandfather) for "that which has come from the paternal grandfather," the meaning is by making the elision of the letter 'e' which is the mark of the taddhita suffix. Those whose wealth has been taken are "iṇāyikā" (debtors). "Palibuddho" means one who has been hindered by "do not go, do not eat" and so on, meaning oppressed. 35. "Attanā" means by oneself. This "sāpateyyaṃ" (property) is the wealth of the "sapatino" (owner of the wealth). That itself is "vibhavo" (prosperity). 36. "Bhijjanti" means they are broken even if not previously taken. "Even the rebirth is given" means that the rebirth of a being born relying on the semen given by the father is said to be given by him. Or here, semen itself is called "rebirth" because it is the basis of rebirth; therefore it is said "it quickly becomes established." For there is no fixed rule that a being is born at the very moment of the father's union, but rather that semen itself is established in that way. But when the semen is established for seven days, or for half a month, that is indeed the field for the formation of the embryo, because the mother's flesh and a trace of blood are always present. Even though previously established training rules existed, he established a training rule not previously established; this meaning is said to be established in this first Pārājika training rule. "Of such a nature" means of such a grave nature, meaning it is the basis for a Pārājika or Saṅghādisesa offense; therefore it is said, "He established it only in the remaining five minor offense categories." "What danger" is the connection. "By bodily intimation" means by movement produced by bodily intimation. By the emphasis "just by that," the causes for conception that were prevented, also to show those, "What then?" and so on was said.