English
he shows the meaning of "untimely cloud" as a cloud that arose at an untimely moment. "In the last month of summer" means in the month of Jeṭṭhamūla. "In that" means in that cloud. Here, by "cold-wind-gloomy-day", showing the meaning of "cold-wind-gloomy-day" as "the day was spoiled by cold wind for this storm", he said: "and that..." etc. And that seven-day storm was called "cold-wind-gloomy-day" - this is the connection. By "born near the lotus pond", he shows the meaning of Mucalinda as "one born near Mucalinda (the tree/pond)". Mucalinda is also a Nicula tree. It is also called Nīpa and Piyaka. Although the hood of the Nāga is one, it is spoken in the plural "with hoods" because it has seven coils. "In that" means when that Nāga-king was standing - this is the connection. "Of him" means of the Nāga-king. "Therefore" means because it was the size of a treasury chamber, therefore. By this, he explains the reason for the standing, thus "explanation of the reason for standing": "Lest the Blessed One be cold..." Introductory word. "So" is the Naga king. "Hi" is truth. In the Pāli, the verb "bādhayitthā" should be supplied, thus he says, "May the cold not afflict the Blessed One." "There" refers to the introductory words "may the cold not afflict the Blessed One." The connection is that it was for seven days. "That also" means the heat also. "N" means the Blessed One. "His" means the Naga king. "Ubbiddha" means an upward hole. Indeed, the words "viddha" and "chidda" are synonyms. The sky, covered by a layer of clouds, is like being near. When the layer of clouds departs, it appears like being far. Therefore it is said, "made distant by the departure of clouds." In "vigatavalāhaka," here the word "vigata" means "departed." and the word "valāhaka" is a synonym for "megha" (cloud), thus he says, "without departed clouds." It shines like an sapphire gem, by the meaning of the word "deva" (shining one), the sky is called "deva," thus he says, "deva" means sky. "Attano rūpa" means his own Naga form. In "imina sakavaṇṇa," here the word "saka" means "own." and the word "vaṇṇa" indicates a synonym for "saṇṭhāna" (form). In "solitude is happiness," here, among the five kinds of solitude— solitude by suppression, by temporary removal, by eradication, by tranquilization, and by escape— the solitude of escape, which is Nibbāna, and among the three kinds of solitude— solitude of body, mind, and attachments— the solitude of attachments, which is Nibbāna, should be taken, thus he says, "the solitude of attachments, which is Nibbāna." By "satisfaction with the knowledge of the four paths," by this, in "of one who is satisfied," here, it excludes satisfaction with alms-food and so on. In "sutadhammassa," here the word "suta" is a synonym for "vissuta" (well-known), thus he says, "of one whose Dhamma is proclaimed." The meaning is, "of one whose true Dhamma is manifest." In "seeing," here, lest there be a doubt that it is by means of the physical eye, thus he says, "by the eye of wisdom." By "the state of not being agitated," by this, in "non-affliction," here, the word "byāpāda" (ill-will) indicates a fault, and the suffix "ṇya" indicates the meaning of "state of being." "By this" refers to the word "non-affliction." "Mettāpubbabhāga" means the state of loving-kindness having arisen as a preceding condition for non-affliction. In "restraint towards living beings," here, "living being" The word 'bhūta' (being) is used in the sense of 'satta' (living being), and thus it is said: "among beings." 'Karuṇāpubbabhāga' (compassion as a prior part) means the arising of compassion in the prior part of restraint. 'Yā' (that which) is dispassion. Because the Anāgāmi path completely abandons sensual desire, it is said: "By this, the Anāgāmi path is declared." Because the conceit of 'I am' is ceased by the Arahant path, it is said: "in this... (etc.)... declared." 'Ito' (from this) means from Arahantship. 4. The Story of the Rājāyatana Tree 'Pācīnakoṇa' (eastern corner) means the eastern direction, the south-eastern quarter. 'Rājāyatana tree' means the milk-tree. Regarding "Now at that time," asking about the scope of 'that' (tassa), it is explained: "at what time?" The connection is: "when the Blessed One was seated." To exclude other 'kings of devas' like Pajāpati and others, the word 'Sakka' is used. 'Taṃ' (that) is a myrobalan fruit. The connection is: "just after the Blessed One had eaten." "when the Blessed One was seated." By "Now at that time," it shows the meaning: "at that time when the Blessed One was seated at the foot of the Rājāyatana tree." 'Ukkalajanapadato' (from the Ukkala country) means from the country named Ukkala. The connection is: "the country where the Blessed One was dwelling." 'Ettha' (here) refers to the phrase "having set out on the road to that country." 'Tesaṃ' (their) refers to the merchants. Because the words 'ñāti' (relative) and 'sālohita' (blood-relative) are synonyms, to show that the meaning of 'sālohita' is implied when 'ñāti' is used, it is said: "deities who were formerly relatives." 'Sā' (she) is the deity. 'Nesaṃ' (their) refers to the merchants. 'Tato' (from that) means because of the non-return. 'Te' (they) are the merchants. 'Idaṃ' (this) is the non-return. 'Bali' (offering) means a present. 'Tesaṃ' (their) refers to the merchants. The phrase "having mixed with ghee, honey, molasses, etc." looks forward and backward, therefore it is stated in the middle. Regarding 'patimānetha' (honor), since 'māna' is stated in the Dhatupathas (Saddanītidhātumālā, 18th N-ending root) to mean 'to honor' or 'to love', 'honoring and loving' means in essence 'to attend upon', thus it is said: "attend upon." In "Taṃ vo" (that to you), 'taṃ' refers to the object of honoring, 'vo' refers to the three... Among the vocatives, the vocative of 'tumha' (you) is used, and it is in the sense of the dative, so it says "that bowl for you." Indeed, the vocative of 'tumha' is used in three ways: as a vocative, as a pronoun, and as a filler word. Among these, the vocative of 'tumha' is used in five ways: in the sense of the nominative, accusative, instrumental, dative, and genitive. Here, the vocative of 'tumha' in the dative sense is intended. Therefore, it says "for you." The scope of the word "yaṃ" (which) is in the sense of receiving, so it says "that which is received." "Assa" means 'may it be'. The construction is "which bowl it was." "Assa" refers to the Blessed One. "So" refers to the bowl. The connection is "even as Sujātā was coming." And this is a genitive of disregard. "Tena" means "by that reason of disappearance." "Assa" refers to the Blessed One. "Hatthesu" (in the hands) is a locative case in the sense of instrumental. Indeed, the meaning is "by the hands." "Kimhi" means "by what." "Ito" means from the fifth day of the bright half of the month of Āsāḷhī. "Ettakaṃ kālaṃ" (this much time) is the measure of forty-nine days. "Jighacchā" is the desire to eat. "Pipāsā" is the desire to drink. "Assa" refers to the Blessed One. Since the words 'cetasā' and 'ceto' expect a connection, to show their connection, it is said "of oneself" and "of the Blessed One." Since these connected words are dissimilar, it shows that the connection is also dissimilar. "Attano" refers to the four great kings. A compound is indeed principal in its whole, but a sentence is principal in its parts, thus it says "from the four directions." In the Pāli text, the remaining part "having come" should be supplied. By "silāmaye" (made of stone), it shows the meaning that 'selāmaya' is indeed 'silāmaya'. This is the saying "in the stone bowl." "Ye" refers to the bowls made of mung-bean-colored stone. "Tato" (from that) is connected to "paraṃ" (after), from the offering of the sapphire-gem bowls. "Tesaṃ" refers to the four great kings. The connection is "all four resolved." "Yathā" (as) means "in which manner," the construction is "as they were being resolved." "Ekasadiso" means entirely similar. The connection is "in the resolved bowl." And "patte" (in the bowl) is a locative case in the sense of instrumental. Indeed, the meaning is "he received with the bowl." Here, in 'paccaggheti', the 'e' is the function of the 'smiṃ' ending, thus it is said 'in the fresh'. Dividing the word as 'paṭi aggha', the word 'paṭi' means 'each'. Even though 'aggha' is said generally, showing it means 'very valuable', it is said 'each very valuable'. By this, it shows that four together are not very valuable, but each individually is very valuable. Or, the word 'paccaggha' with a prefix is a synonym for 'new', thus it is said 'in the new'. And 'new' is the name for something not old. Something not old is like something fresh due to its newness, therefore it is said 'in the fresh'. By 'in that moment arisen', it clarifies that very meaning. Showing the word 'dvevācikā' is formed by compound and by derivative, it says 'two words', etc. Here, in 'pattā', one 'iti' word is omitted. Thus, therefore, it means 'two-worded'. Those are the merchants. 'Then' means at that time. Those are the hairs. 'Theirs' means of the merchants. 'Take away' means having received it as a place for their greeting and rising, or having cut it off, take it away. Those are the merchants. 'As if with nectar' means like nectar, as if consecrated. 5. The Story of Brahma's Request 7. 'The Blessed One approached' is the connection. 'There' means at the Ajapāla Banyan tree. 'Practiced and well-practiced' means practiced, well-practiced; not practiced by one Buddha, but practiced and well-practiced by all Buddhas, meaning very much practiced, constantly practiced. Elaborating on the meaning stated briefly, it says 'for they know', etc. 'Teaching the Dhamma' means the Blessed One's teaching of the Dhamma, or the Blessed One for the purpose of teaching the Dhamma, or the Blessed One's teaching of the Dhamma. 'From that' means due to the reason of the request.