English
'A pot made of iron' by this, it shows a middle-term-dropping compound in 'lohakumbhī' (iron pot). The meaning 'a pot made of iron is an iron pot' is also appropriate. 'The same method' by this, it extends the meaning to 'a vessel made of iron', 'a water-pot made of iron', 'a cauldron made of iron'. Here, in vessels, water-pots, and cauldrons. 'Arañjaro' means very large. That which quickly ages and destroys the inner self is "arañjaro." Or, that which is unable to hold water is "arañjaro," by changing the 'l' sounds to 'r' sounds. Showing the conclusion in the manner of verses, he said "thus," and so on. There, the connection is "thus he declared." Two heavy requisites are of two categories. The third heavy requisite is of four categories. The fourth heavy requisite is of nine divisions. The fifth heavy requisite is of eight kinds. Thus, in this way, the Lord with the five pure eyes declared the twenty-five kinds of heavy requisites through five aggregates. There, in the heavy requisites. "Indeed" is an elaboration. The connection is that all these heavy requisites are said to be "not to be given away." Here, in this matter. But in the retinue, it has come, is the connection. The connection is that the five aggregates were spoken by the Great Seer. Here, in the retinue. There, in the phrase "by way of transformation." The connection is "to bring this heavy requisite." That which stands permanently is "thāvarā" (immovable). The root "ṭhā" with the suffix "vara," and the "ṭhā" sound becomes "thā." By this, parks, park-lands, monasteries, and monastery-lands are to be understood. Because it is not to be given away and not to be divided, it is heavy, a not-light item, a heavy requisite. By this, twenty-one heavy requisites such as couches are to be understood. "In the immovable" is locative of support, the connection is "included." Or, locative of determination, for the meaning is "among the immovable," to be connected with "fields" and so on. That where early-crop seeds are sown is a "khettaṃ" (field). That where late-crop seeds reside and are established is a "vatthu" (land). That where, on a piece of ground, a covering is made from one, two, or three sides, is a "taḷāko" (pond) or "saro" (lake). That which is to be done according to the opinion of farmers is a "mātikā" (watercourse). The connection is "to exchange with a park." What are to be exchanged? He said, "these four also." The word "pi" (also) is for summing up the parts. There, in the phrase "it is proper to exchange." "Far" means in a distant place from the monastery. "Even that" means even a coconut fruit. "They carry" means they carry for the Sangha. "For others" means other than the Sangha. The connection is: "of which people." "They" are the people. The connection is: "should be accepted by the Saṅgha." "It is pleasing" means it is desired, it is wished, for the Saṅgha's monastery to exchange with the people's monastery, or for the people's monastery to exchange with the Saṅgha's monastery. The connection is: "the monastery of the bhikkhus." "This" is the people's monastery. "Small" means smaller than the Saṅgha's monastery. "Income" means that by which one goes to increase in wealth, that is, income. "Just equal" means of the same measure, the connection is: "if it gives income." The suffix 'ka' is in the sense of measure. The connection is: "the trees of the people." The connection is: "we give more to the Saṅgha." "Having made known" means having made known to the people the benefit of a gift given to the Saṅgha, saying: "A gift given to the Saṅgha is of great fruit." The construction is: "Do they not bear fruit?" "Thus" and so on is the conclusion. "By this very method" means by the method by which a monastery is to be exchanged for a monastery, by this very method. The construction is: "with a large or a small monastery-site." The connection is: "monasteries, monastery-sites, dwellings, and dwelling-sites are to be exchanged." "Both" means both in terms of a house and a mansion. "There" means in the house. "But this" means the house called a mansion, the connection is: "the house of the people." The construction is: "with a dwelling-site of high value or low value." The connection is: "dwellings, dwelling-sites, monasteries, and monastery-sites are to be exchanged." "Thus" and so on is the conclusion. The construction is: "In the exchange of heavy articles for heavy articles, the decision should be known thus." "In dust-houses" means in houses made for playing with dust. "Permissible couches" means couches made not of gold, silver, etc., which are permissible for the Saṅgha, the group, or individuals. The connection is: "But for the dwelling, couches made of gold, silver, etc., are also to be given as permissible." "Outside the boundary" means outside the precinct boundary. "There" means in the dwelling place of the Saṅgha's elder. "There" means in the dwelling place of that bhikkhu. Regulating the statement "of high value," he says: "of a hundred value or of a thousand value." "A hundred others" means many beds. "Even among these" means even among chairs, cushions, and pillows. "Therein" means in chairs, cushions, and pillows. The connection is "suitable chairs, etc." The connection is "having exchanged unsuitable or expensive items for suitable ones, or for expensive suitable ones." The word "mentioned items" is the unexpressed object in "having exchanged," and the expressed object in "are to be taken," it is a word dependent on what precedes and follows. "Even those that hold water of one pasata" - here, a pasata means a cupped hand. "In the island of Sihala" - "Sihala" means one who seizes a lion, changing 'la' to 'ḷa'. King Sihabahu, and because Prince Vijaya was his son, he too was called Sihala. Because the island was first inhabited by him, it is called the island of Sihala; therein. "One who takes a pāda" is a pādagaṇhana, or pādagaṇhanaka. "What is a pāda?" - here, in "pādagaṇhanaka," a pāda means... The connection is: "That metal vessel which holds five nāḷis of a Magadhan nāḷi, that metal vessel is called a pāda." By this, it shows the method of using the name of the measure by transference to the thing measured. "From that" means from the vessel holding five nāḷis. "These" means metal pots, etc. "Water-pot...etc....ladle, etc." means a water-pot, and a receiver, and a scoop, and a spoon, and a ladle, and a bowl, and a tray, and a cup, and a casket, and a charcoal pan, and an incense spoon, and water-pots...etc....incense spoons; those of which these are the beginning are "water-pot...etc....ladle, etc." By the word "etc." other implements are to be understood. "To be divided" means they are to be apportioned. By the word "etc." in "bronze, iron, etc." it includes vaṭṭaloha. Vaṭṭaloha means yellow metal (brass). "Indeed" means truly, or because. "To be appropriated" means to consume a communal possession by individual use, having set it aside and removed it from communal use; or to consume it having taken possession of it as "one's own property" is not permissible. "By the manner of a layman's distortion" means by the very intention of "a layman's distortion." The connection is that the eye-ointment stick is included even among other suitable metal utensils. Or else, k Regarding "appiyalohabhaṇḍa," it is in the locative case for determination, to be connected with "añjanī" and so on. "Sūci" means a needle for sewing robes and so on. "Paṇṇasūci" means a needle for writing on leaves. "Aññampi" means other things besides añjani and so on. A smoke-tube, a plough, a lamp-tree, a lamp-stand, and a hanging lamp— these are smoke-tubes... up to... hanging lamps. Figures of women, men, and animals are in these, so they are figures of women, men, and animals. And those smoke-tubes... up to... hanging lamps, and those figures of women, men, and animals— these are smoke-tubes... up to... figures; it is a qualifying posterior particle. These or other metal objects to be brought into walls, roofs, doors, and so on— this is the connection. "Lohakhilaka" means an iron nail. "Pariharitvā" means having taken by grasping "it is mine," or having removed things used by the Sangha or things belonging to laypeople. "Khīrapāsāṇamayāni" means made of stone the color of milk. Gold, and silver, and false pearls, and genuine crystal— these are gold... up to... genuine crystals. Vessels made from these are gold... up to... vessels. "Sabba" means all, including gold, silver, and so on. "Vaṭṭati" means it is permissible for the Sangha, for groups, and for individuals. The connection is that such a determination should be known regarding axes and so on, or it is in the locative case for determination. The connection is: with which axe it is not possible. "Tato" means from the axe. The word "mahattari" is a synonym for "mahanta" (great) and is not derived from a root word. The connection is: a large axe. "Vejjānaṃ" means for physicians. "Sirāvedhanapharasu" (a lancet for bloodletting) and also, the word "pi" (also) shows that something larger than that is even more so. The connection is: whatever axe is made as a weapon. Or, the connection is: whatever axe is made as a weapon exists. "Anāmāsā" means not to be touched, the meaning is not fit to be touched. Even if only four finger-breadths, the word "pi" (even) shows that something larger than that is even more so. Digging and eating is nikhādana. Its mouth is square, so it is caturassamukha (square-mouthed). Its mouth is like a trough, so it is doṇimukha (trough-mouthed). Even piercing with a sweeping stick is nikhādana. It is bound by a stick, thus the meaning is a yoke. Bound by a stick is "bound by a stick," or that which has a stick bound to it is "bound by a stick." Having said "without a stick," to show its meaning, it is said "only the fruit." That which has no stick is "without a stick." "Yanti" means to bury.