English
explaining the meaning by transforming the word with the prefix, he makes known that the meaning of the prefix and the meaning of the root are distinct. Or, showing that, the path to Nibbāna, known by us who seek, seeking, he should follow, he said, "or else," etc. By the knowledges of reviewing the path and its fruits, having approached, it is to be known, Nibbāna, which is known. Showing the meaning of the root 'magg' (to seek), he said, "seeking." The connection is that Sāriputta also asked a question. From the water-pot, from the pitcher. By not speaking of oneself and others, it closes the gap in between, that is a connection. Here, in the phrase "I am not able to." The meaning is to be understood thus, is the construction. This much, this much of a question. Of this one, of the wanderer. The state of not being within one's scope, one's own state of not being within scope. Because of a cause, they come to be, by the meaning of the word "arising from causes," the five aggregates are called "arising from causes," showing, he said, "the five aggregates are called 'arising from causes'." By that, by the phrase "whatever phenomena arise from causes." Of him, of the wanderer Sāriputta. "Their cause is called the truth of origin," by this, by the meaning of the word "hetu" (cause), which means "from this, results arise," he shows that the truth of origin is called the cause. And that, and the truth of origin. Of these, here, to show the scope of the word "that," it is said, "of both truths." It ceases here by way of non-continuance, that is cessation. And that, and cessation. By that, by the phrase "and their cessation." Of him, of the wanderer Sāriputta. Here, in this verse, or in the four truths. By way of method, by the method of non-interruption, or by the method of inseparability, or by the method of guidance and extraction. Making that very meaning clear, he said, "in cessation indeed," etc. One Showing that the path truth should be taken by the method of ekasesa (retention of one) of a part of the meaning, he said "or else" and so on. "Cessation" and "means to cessation" are "cessation" – an ekasesa of a part of the meaning should be made. And some say that in "and of them," the path truth should be taken by the word "ca" (and) in the sense of collecting what is unsaid. This method is not stated in the commentary. "That very meaning" means that very meaning, called the four truths. "They lead to" is the conclusion. By "even if," he explains the meaning of the word "if." By "only this much," he explains the meaning of the word "just so much." By "beyond this there is nothing," he shows the result of the particle "eva" (only). "From this" means from the fruit of stream-entry. By "this... to be attained," he shows the essential meaning of the word "only this much." By "this indeed is the Dhamma," he explains the meaning of the word "this indeed is the Dhamma." "You have penetrated" – the root 'i' preceded by 'pati' and 'ava' means 'penetrated,' so he says "penetrated." "By you" refers to the Elder Assaji. By this, he indicates the meaning of the past tense, active voice, second person plural ending in "paccabyatthā." "By myriads of aeons" means by myriads of aeons, by hundreds of myriads of tens of millions of hundreds of thousands. "Passed beyond" means gone beyond. The meaning is that it has passed by without being seen by us. 62. Because Nibbāna, which is the object, is profound, the knowledge that takes it as an object is also intended to be profound, so he says "and of profound knowledge." Just as a fine needle is intended for sewing fine cloth. Nibbāna is called "the destruction of substrata" because of the right destruction of substrata, so he says "in Nibbāna, the destruction of substrata." "Having that as its object" means having that Nibbāna as its object. "By liberation" means by the liberation of fruition. "In the knowledge of a disciple's perfections" means in the knowledge of the chief disciple's perfections. "Among them" means among Sāriputta and Moggallāna. The connection is: established in arahantship in half a month. "In the past" means in an immeasurable period exceeding a hundred thousand aeons. "Of him" means the state of chief disciple in the presence of the Buddha. is the connection. He desired. Assama is the place of munis. For there, anger, or strong passions like lust, are calmed. Therefore it is called assama, in that. Having desired, he sent. This is the connection. There, in the blue lotus pavilion. Among them, among the chief ascetics. 63.Yesaṃ means of families. By "for widowhood," it shows the meaning of the word that the state of a widow is widowhood. And vidhavā means without a husband. She is without a husband, thus "vidhavā." And her husband is gone, thus "vidhavā." By both, meaning by both types, the going forth of a son and the going forth of a husband. In "Sañcayānī," by way of dependence and proximity, there is the proximity of the dependent to the dependence. Thus it says, "the disciples of Sañcaya." Or, the ṇa suffix is in the sense of "belonging to that." Thus it says, "the disciples of Sañcaya." "Magadhānaṃ" being said in the plural, it is the name of a country. Thus it says, "of the country of Magadha." In "Giribbaja," vaja is like a pen, a mountain. A mountain like a pen is here, Giribbaja, by way of being below and above the foot of the mountain, a city. By "Mahāvīriyavanto," it shows the meaning of the word that these Tathāgatas have great heroism, thus Mahāvīrā. "What envy is there for those who know, who lead by the Dhamma?" Here, by Kaccāyana's rule (in Kaccāyana, Sutta 277), in the use of "usūya" (envy), the dative case is used. There might be a doubt. Thus it says, "the genitive case in the sense of location, or in the sense of application." "Vijānantānaṃ" means among the knowing Tathāgatas, or to the knowing ones. 15. The Chapter on the Duties to the Preceptor 64.In "Anupajjhāyakā," one who goes to what is to be done and not to be done, and meditates, is an upajjhāya (preceptor). They do not have such a one, thus anupajjhāyakā. Explaining the meaning, it says, "what is to be done and not to be done," etc. By "piṇḍāya caraṇakapatta," it shows the meaning of the word that for alms, or having risen, one stands by it, thus uttiṭṭha. That very bowl is uttiṭṭhapattā. But in "uttiṭṭhe na pamajjeyyā" etc. (Dhammapada 168), going for alms is called "uttiṭṭha." Therefore, there, having dedicated for alms, or standing up and remaining, the meaning of the word "uttiṭṭha" should be made. This phrase "a bowl for wandering for alms" having skipped the word "for in it, people consider it as refuse," should be connected with the word "therefore it is called an uttiṭṭha bowl." Therefore, it is said that because it is a bowl for wandering for alms, it is called an uttiṭṭha bowl. What do people consider it to be? He says: "For in it, people consider it as refuse." For in that very uttiṭṭha bowl, by being used by renunciants, because it is to be left by people, or to be discarded, people become those who perceive it as refuse - this is the connection. It is said to be an uttiṭṭha bowl because it is a bowl for renunciants to wander for alms. But it is said to be an ucchiṭṭha bowl because it is a bowl to be left by people - this is the intention. Showing that the word "uttiṭṭha patta" is just a phrase, not a compound, he says: "or else," and so on. By "having stood up," he shows that "tvā" is elided in "uttiṭṭha." By "to take," he shows the remaining part of the text. By "due to affection based on the home," means "due to affection based on the home," meaning "due to affection preceded by loving-kindness." "Having become respectful, having become reverent, they dwell," showing this meaning, he says "having attended to." By "having a shared livelihood," he shows that here, in "sabhāgavuttika" (having a shared way of life), the word "vutti" means only "livelihood," not "explanation" or other meanings. By these, one accepts the state of being a preceptor, these are the acceptances of the preceptor-state. These very synonyms are the synonyms for the acceptance of the preceptor-state. "Three times" is said in the sense of excellence, but even once is sufficient. The connection is "he makes known by means of the word." "Hī" means "indeed." "Here" means "in the place of taking a preceptor." Whatever is the making known by speech, whatever is the making known of the meaning by body, this very making known by speech and making known of meaning is the taking of a preceptor - this is the connection. "Sādhu" means "acceptance," when the preceptor says something in any of the five points, for the co-resident... "Sādhu" is acceptance. "Tanti" is the word of some. "Hī" is true, or because. "Ettha" is in the taking of the preceptor. "Not acceptance is an auxiliary" - by this, it shows that asking and giving are indeed the auxiliaries. "By the co-resident also known" - this is the connection. "By this word" - by the word "sādhu". "Tatrāyaṃ sammāvattanā" - here, to show the scope of the word "taṃ", it is said, "that which is said to be properly practiced." By this, it indicates only the aspect of action, not the aspect of substance. "Ayaṃ" is that which is being said. "Assa" is of the co-resident. "Dhotapādapariharaṇatthāya" is for the purpose of protecting the washed feet from dust and the like. "Tā" are the sandals. "Kālasseva" is from the very early morning; this is a genitive of separation. "Tato" is from those three tooth-sticks; this is an ablative of separation. Or, among those three tooth-sticks. "Yaṃ" is whichever tooth-stick. "Atha" is at that taking. "Tato" is with cold and hot water, or in cold and hot water. "Vaḷañjeti" is uses. "Udakaṃ" is mouth-washing water. "Vaccakuṭito" - by this, the urinal should also be understood. "Evaṃ" is when sweeping. "Asuññaṃ" is not empty of human sound. "Āsanaṃ" is the elder's seat. "Tasmiṃ" is on that seat.