English
"Just as it is" means: without dividing anything, just as it is. Saying "wrongly taken," and showing its meaning, it is said: "That, wherever it goes, belongs to the Sangha." "Having poured" means having transformed. "That too" means all that is put in the plate. "Thina" means that which stands in a solid state, it is said to be solid. "From the stated portion" means from the stated portion of "ten monks, and ten pots of ghee." The Pāli in the verse is the Vinaya. of the Pāli text, and of its commentary. One who discerns, means one who sees various meanings, thus he is one who discerns. Thus, in the manner stated. Here is the application: A bhikkhu, thus discerning, having looked at the Pāli text and the commentary, and being diligent, distributes the requisites belonging to the Saṅgha. Thus, the application of the discourse on the distribution of requisites is concluded. Half a share, means half the share received by the bhikkhus. The rest is easily understood. Thus, the application of the commentary on the chapter on lodgings is concluded. 7. The Chapter on Schism Discourse on the Ordination of Six Sakyas 330. In the Chapter on Schism, regarding "well-known, well-known," here the word "ñāta" with the prefix "abhi" means "manifest," thus it says "manifest, manifest." Kāḷudāyi and others, means Kāḷudāyi and so on. The application is: ten messengers with their retinues, and many other people, are called Sakyan princes. Among us, means among us, who are called the Sakyan clan; this is the locative of determination. By this, the rest of the passage is shown. By "from the family," it shows that "kulā" here is the ablative case in the sense of separation. Regarding "for the purpose of household life," showing that it is the duty of people living in a house, it says "in household life," and so on. There, "yaṃ" means "whatever." Regarding "water should be led away," showing that water should be drawn out and removed, it says "so that water is dry in all places." "Susaṃ" means "dry." Grasses, means grasses that harm crops. By "should be pulled out," it shows that the root "dhu" in "niddhāpetabbaṃ" is in the sense of shaking off and destroying. Chaff, means stalks of grain; paddy mixed with them is chaff. Regarding "should be winnowed," showing that the root "phuṇa" is in the sense of scattering, it says "should be removed." Regarding "you yourself know about household life," here "gharāvāsatthena" is the instrumental case in the sense of purpose. "Upajānāti" the prefix "upa" follows the meaning of the root, and the "hi" ending is elided, therefore it is said: "you yourself know about household life." I, I am named Prince Bhaddiya. By you, named Prince Anuruddha. "I will go forth with you" shows the remainder of the text with this. The remainder is the saying, "I will go forth with you." 331. "Nippātitā" here, showing "having gone out, caused to go," he says "nikkhāmitā" (caused to go out). "Mānassino" here, showing "they lie down on, rely on conceit, thus mānassino," he says "mānassayino" (relying on conceit). 332. "Yassantarato na santi kopā" here, showing that the word "antara" means "mind," and the suffix "to" means "in the sense of the seventh case," he says "yassa citte" (in whose mind). Why are there no angers? He says "because they are uprooted by the third path." The meaning is: in whose mind, the anger is uprooted by the Anāgāmi path, in that Arahant's mind, there are no angers. "Iti bhavābhavatañca vītivatto" here, showing the meaning, he says "yasmā panā" and so on. There, the connection is: because it is said, therefore this meaning should be understood. "Vibhava" is said to be evil; this is the connection. Indeed, in the Pāli, "vibhava" is not there, only "abhava" is there; then why is it said "vibhava is abhavo"? He says "vibhava and abhavo are in meaning one and the same." With this, he shows that they differ only in sound. "Yā esā bhavābhavatā vuccati" (this becoming and non-becoming that is spoken of) is the connection. With "anekappakārā" (of many kinds), he shows the meaning of "iti" as "kind." "Catūhipi maggehi vītivatto" (transcended by all four paths) is the connection. "Tassa" (of him) refers to the Arahant. 333. "Ahimekhalikā" means "like a girdle is a mekhalikā, a snake itself is a mekhalikā, thus ahimekhalikā." Showing that very meaning, he says "having tied a snake around the waist." 334. "Sammannatī" here, showing that what should be said as "sammānetī" according to the root of the Curādi group, is said according to the root of the Divādi group, he says "sammānetī." Indeed, the Pāli method is inconceivable. "Sammānetī" means "does honor." "Yaṃ" is the object. "So" is the Teacher. With this, he shows that "tumaṃ" here in "yaṃ tumaṃ" is a conventional word that has the same meaning as the pronoun "so." The discourse on the acts of proclamation and so on. 36. By "like spittle," it shows the spittle-like nature of the requisites arisen from wrong livelihood, by means of a similar comparison. Therefore, "like spittle" means spittle, the requisites from wrong livelihood. The meaning of "kheḷāsako" is to eat and swallow when there is no spittle. Currently, in the Pāli text and the commentaries, the reading is "kheḷāpakassā" with the first letter from the lips. 340. In "patthaddhena" (very stiff), "patthaddho" means very stiff, the meaning is extremely stiff. Therefore it is said "niccalena" (motionless). In "potthakarūpasadisenāti" (like a picture made of cloth), "potthakarūpaṃ" means something made of cloth, ivory, etc. "Potthakarūpasadiso" means like that, by that. 342. In "rājāñātakānāmāti" (of those known to the king), "rājāñātā" means those known by the king as "our teachers." That is the meaning to be understood. Showing this intention, it says, "the king knows us," and so on. "Pahaṭṭhakaṇṇavālo" (with ears and tail erect) means one whose ears and tail are erect. "Bandhaniccale" (motionless as if bound) means motionless as if bound by ropes and vines. It is connected with "pahaṭṭhakaṇṇavālo." By "katvā" (having done), it shows the word "abhidhāvī" (ran towards) as an adverbial participle. In "Dukkhañhi kuñjara nāgamāsado" (Indeed, O elephant, approaching the Buddha-elephant is suffering), revealing "kuñjara" as a vocative, it says, "O elephants!" Since the word "nāga" is used for snakes, elephants, and Buddhas, it is said "buddhanāgaṃ" (the Buddha-elephant). Showing "āsado" as approaching with anger, it says, "approaching with a murderous mind." "Dukkhaṃ" (suffering) means a cause of suffering both now and in the future. "Dukkhaṃ hi" (indeed suffering) the particle "hi" is merely for emphasis, or it means "it is indeed suffering." By "buddhanāgaṃ ghātakassā" (for one who kills the Buddha-elephant), it shows the meaning of "nāgahatoti" (kills the nāga) as "one who kills the nāga." In "Paṭikuṭiyova osakkī" (he retreated backwards), "paṭikuṭiyo" means going backwards facing the Tathāgata. Showing that he retreated backwards, it says, "he retreated backwards with his hind legs, facing the Tathāgata." By "na jānātī" (does not know), it shows the seeing of the mark. In the Dhatupathas, (Pāṇinī 1539, Saddanītidhātumālā 18, d-ending root) among the meanings stated for "ṅkesu", here it shows the meaning "to see". "Should not be marked" means "should not be marked by other good people". Here, the ṇya suffix is in agentive and objective senses. Having changed 'ya' to 'ka', it is said as "alakkhiko". 343. By "food to be eaten," it shows that in "group meal," the yu suffix has an objective meaning. That is a group meal. "According to the Dhamma" is in accordance with the Mātikāvibhaṅga Pāḷi which states "an offense of expiation in a group meal" (Pāci. 209). "The story of requesting five things" is the story of requesting five things. "An age-kappa" is said with reference to an age-kappa in the Avīci Great Hell. An age-kappa in the Avīci Great Hell is said to be one intermediate kappa in the Jinālaṅkāraṭīkā and others. "One immeasurable kappa" is said in the Sammohavinodanā and others. "Excellent merit" means great merit. By this, "great merit" shows that the word "braha" means "great". Since "braha" means "to grow" in the Dhatupathas (Pāṇinī 735; Saddanītidhātumālā 16, h-ending root), the word "braha" is a term for "great". Having made the 'a' suffix from the root "braha", there is also the reading "brahā". Having made the 'ma' suffix, there is also the reading "brahmā". "Only an age-kappa" means only an age-kappa in the heavens. The Story of the Schism of the Sangha 344. "He" is Devadatta. The connection is "it is said he went". "Right there" means right within the monastery boundary. "Separate" means separate from the community of monks. 345. In "is sick," the prefix "ā" has the meaning of "overcoming." The root "gila" has the meaning of "afflicting." Thus, it says "afflicts, overcome by feeling." "That" is the back. "Instruction" is that by which one teaches, having pointed out another's mind. That same is a miracle, the miracle of instruction. Advises. This is an instruction, showing this very meaning, it says: “Even so, to you,” and so on. 346. “They pity me.” Here, showing that the prefix *anu* is for the meaning of “following,” the root *kar* (to do), the suffix *anta*, and that it belongs to the *gacchanta* group (going, etc.), it says: “doing an act of following me.” By “distressed,” it shows that the root *kap* in “wretched” is in the sense of harming. Regarding “of the great boar,” rejecting the meaning of “pig” for the word *varāha*, it says: “of the great elephant.” By “earth,” it rejects the meaning of “a great river of such a name” for the word *mahī* in “disturbing the earth.” By “tearing apart,” it shows the meaning of “tearing apart” through the root *kar* with the prefix *vi*. Regarding “equal to a lotus stalk,” it says that the word *māna* here is in the sense of “having done,” thus: “while eating a lotus stalk.” “While eating” means “while devouring.”