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the meaning is that for one who does not train well, there is expulsion from status and expulsion by disciplinary action. 10. Second Discourse on Māra 35. Showing the sixth case as agent in the words "attained" and "realized" for the word "my/mine", he says "the meaning is 'by me'". Beginning with "Or", he shows the connection of the word "my/mine" with the words "from wise attention" and "from wise right effort". Here, in "from wise attention, from wise right effort", it is an ablative case in the sense of cause, so he says "for that reason". Again, beginning with "Again", having connected the word "my/mine" as possessive in the sense of ownership with the words "from wise attention, from wise right effort", and again with the words "attained, realized"... It shows that a change of case ending should be made in the sense of the agent by the sense of ownership. 11. Story of the Bhaddavaggiyas 36. They are good ones because they have good form and mind. A group is a group-binding by elision of the latter word; they are group-members because they wander in a group. And they are good ones and group-members, thus they are Bhaddavaggiyas by elision of 'ka'. Showing this meaning, he said "Bhaddavaggiyas" and so on. By "The 'vo' is merely a particle," he refutes the functional nature of the word 'tumha' and the pronoun 'yo'. 'Hi' means truly. 'Te' means the Bhaddavaggiyas. 'Idaṃ' means the observance of the five precepts. 'Pubbakammaṃ' means wholesome action accumulated formerly. 12. Story of the Miracle at Uruvelā 38. 'Pariyādiyeyya' means here, by way of the prefixes 'pari' and 'ā' to the root 'dā', the meaning is to overcome, thus he said "he might overcome." 39. 'Paccha-pakkhittā' means that they were placed in books by those who did so after the council. 44. By "bent as if speaking thus," he shows the secondary derivative nature of the word 'āharahattho'. Because of having wide mouths, by the meaning of the word that their mouths are low and inferior, fire-bowls are called 'mandāmukhi', thus he said "they are called fire-vessels." 51. Because the time of taming the nāga lasts and continues for a long time, therefore it is called 'cirapatika', therefore the connection is "deeply devoted from 'cirapatika' onwards." Thus, showing this meaning, he said "from a long time ago onwards." 52. 'Sabbattha' means in all words like "jaṭāmissa" and so on. 'Khārikāja' means here, ascetic's requisites like a water-pot and so on are called 'khārī'; a load filled with the burden called 'khārī' is 'khārikāja'. Showing this meaning in part, he said "a burden of requisites." 13. Story of the Meeting with Bimbisāra 55. The word 'laṭṭhi' means a young tree in "ambalaṭṭhikāya" and so on (Dī. Ni. 1.2). Showing that here too a young palm tree is called 'laṭṭhi', he said "in the palm grove." 'Vaṭarukkha' means a banyan tree. Here, by 'vaṭa', the banyan tree is well established because of having many roots. He shows that it is called "well-established" in that sense. By "tree," he shows that the word "cetiya" refers to a cetiya-tree, and excludes temples and stupas. "Its" refers to the banyan tree. "This" refers to the name "well-established cetiya." He says "one niyuta is ten thousand" to show that "niyuta" means ten thousand, by extracting and applying it to the specific number of ten thousand in common usage. "Nahuta" is also a reading, but it is incorrect because it would lead to a mixture with the specific number called nahuta. "Their" refers to the twelve niyutas of brahmins and householders. By "lean-bodied," he shows the meaning of "kisaka" as "whose self is lean?" Here, the k-sound refers to the self. By "adviser," he shows that the suffix "ya" in "ovadāno" is in the sense of the agent. The vowel "a" is lengthened due to the metrical structure. By "or," etc., he shows the meaning of "kisakovadāno" as "one who, being lean, advises others." "This" means this collection of meanings, or this meaning. The connection is "you abandoned." "That" means "you." The construction is "it is said." He says "kāme itthiyo ca" to show the sandhi by elision of the "e" in "kāmitthiyo." In "upacīsu," he says "khandhupadhīsu" to indicate that among the four upadhis, namely the aggregate of sensual pleasures, defilements, and volitional formations, the aggregate-upadhi is intended. In "kocarahī," he says "kvacarahī" to show that the word "ko" here means "where," as in "ko te balaṃ mahārājā" (Jā. 2.22.1880). This is an indeclinable particle. "Nibbānapada" is said to exclude "caraṇapada" (foot-step) and others from the word "pada." By "santasabhāvatāyā," etc., he shows the meaning: "santa" means "this state has a peaceful nature." "Anupadhika" means "there are no upadhis here." "Akiñcana" means "there is nothing here." "Asatta" means "it is not attached to the three existences." "Anaññathābhāvi" means "it does not become otherwise." "Anaññaneyya" means "it cannot be led by anything else." "By that" refers to the word "santa," etc. "Me" means "my," or "ma." This is the connection. What shall I say about my mind being delighted in this world of gods and humans? This is the explanation showing this meaning. 56. And that means the state of being a disciple. 57. Here, in "Assāsakā" (wishing), the root `sās` with `ā` prefix is similar to the root `sis` with `ā` prefix. And because of the genitive connection with "me", the `ṇvu` suffix is in the sense of a state, thus it says "wishing". By "aspiration", it shows the meaning of the root `sis` with `ā` prefix. "His" means King Bimbisāra's. "Therein" means in the Triple Gem. "Going with certainty" means going with the certainty of "refuge", knowing it. "Entrusting oneself" means entrusting oneself to the Triple Gem. By this, it illuminates the refuge-taking of entrusting oneself, among the four ways of taking refuge, namely, entrusting oneself, prostration, making it one's sole resort, and becoming a disciple (Dī. Ni. Aṭṭha. 1.250; Ma. Ni. Aṭṭha. 1.56; Khu. Pā. Aṭṭha. 1. elucidation of refuge-taking). "This" means King Bimbisāra. "That" means the certain refuge. And "going by prostration": here `paṇi` means hand. Just as the words `pāda` and `pada`, being long or short, refer to the foot, so too the words `pāṇi` and `paṇi` refer to the hand. Therefore, it is said, "`paṇi` means hand." Falling is `pāta`, the falling of the hand is `paṇipāta`. In meaning, it is said to be the bowing of joined hands. And "going of that" means going. By this, it illuminates the refuge-taking of prostration. The word `ca` (and) should also be connected with "manifest". For the meaning is "and making manifest". 58. Here, in "having the color of a Siṅgī gold coin": a coin called `siṅgī` is `siṅgīnikkha`. Showing the meaning of the word `siṅgīnikkhasavaṇṇa` as "having the same color as that", it says: "having the same color as a `siṅgī` gold coin." There, by the word "gold", it shows the meaning of "gold" for the word `nikkha`, and it excludes meanings like "five golds" etc. By the word "same", it shows that the `sa` in `savaṇṇa` is the work of the word `samāna` itself. "In all" means in all faculties beginning with the eye. "Tamed" means controlled. It is said to be restraint of the faculties. That very meaning making it clear, he said, "For the Blessed One," and so on. 59. "With hand withdrawn from the bowl" (oṇītapattapāṇī) – showing the meaning of this phrase, he said, "And from the bowl," and so on. By "withdrawn hand" (apanītapāṇaṃ), he shows that the word oṇīta means "withdrawn," and that it should be connected with the word "hand" (pāṇi). By "having observed" (sallakkhetvā), he shows that the object "the Blessed One" (bhagavantaṃ) should be construed with the remaining part of the text, "having observed." In "to one side" (ekamantaṃ), the word anta means "a nearby place" or "a corner," and the locative case is used in the sense of "on" or "in." Showing this, he said, "in one place." Since a cause is possible in the usage of "for a purpose," he said, "either by going to salute the Buddha or by going to listen to the Dhamma." In "not crowded" (appākiṇṇaṃ), the word appa means "negation." Showing this, he said, "un-crowded." "Un-interrupted" (abbokiṇṇaṃ) is also a reading. In "without much noise" (appanigghosaṃ), since the word "speech" (vacana) is taken by the phrase "without much sound" (appasaddaṃ), he shows that by this remainder, only the sound of a city's clamor should be taken. He said, "without much noise due to the sound of a city's clamor." Among the three readings, with the first reading, he shows the alternative that "the wind of people" (janassa vāto) is "janavāto," and that "devoid of it" is "vijanavātaṃ." With the second, he shows the alternative that "the talk of people" (janassa vādo) is "janavādo," and that "devoid of it" is "vijanavādaṃ." With the third, he shows the alternative that "the coming and going of people" (janassa pāto) is "janapāto," and that "devoid of it" is "vijanapātaṃ." "Where a secret is made" is "rāhasseyyakaṃ." Showing the meaning of "the secret place of humans" (manussarāhasseyyakaṃ), he said, "of humans," and so on. 14. The Story of Sāriputta and Moggallāna's Ordination 60. "They" refers to Sāriputta and Moggallāna. "It is said they went" is the construction. "There" means at the assembly on the mountain peak. "Then" means after the deliberation. "Its" refers to Sañcaya's. "The other shore" means the far bank. "Here" means in your doctrine. "This" means this doctrine is only so much. "Whoever" means whoever. "You and I" are "we," among them. Indeed, among the three words, "nāma," "tumha," and "saṅkhāta," when one is to be retained, it is always the last one. The rest should be done. By that, by reason of making an agreement. What was said briefly, showing in detail, he said, "this indeed," etc. By those who seek, by those who seek the Deathless. The path that is known, the path to the Deathless, having approached, known. Both known and approached,