English
this is how the connection should be made. Therein, in the two verses. But the story is included in the Vinaya, this is the connection. Then, afterwards. Of which devaputta, by which devaputta. Seized, taken by defining. That devaputta. From there, from the approach. When is, that is the connection. In "deities of great power" means deities with a large retinue, or with great splendor. "Departing" means going away. The connection is: "the deities also ask a question." "Right there" means right in their dwelling place. "Attendance" means for the purpose of attending, and this is a word for usage in the sense of giving. Or, "attendance" is where one goes and stands, meaning standing near the Blessed One, the meaning is "having come to that." "That" means that, or this is the reading itself. 90. By "are" it shows young trees and shrubs, etc., which have grown roots, become green, and are growing. By "were" it shows large trees and shrubs, etc., which have grown and are standing. And in "were," the 'u' of the root 'hū' becomes 'uva' by the 'tthuṃ' ending, which is the past tense. However, in the manuscripts, the reading "ahuvatī" is seen, which should be understood as an incorrect reading. By "are born" it shows the meaning of existence of the root 'bhū', by "are growing" it shows the meaning of growth. This is called "plant life." "Is drunk" means is enjoyed as one wishes, or "to be drunk" means to be enjoyed, "pā" means to enjoy as one wishes. Therefore, it says: "the meaning is that it should be enjoyed as one wishes by cutting, breaking, etc." 91. The word "now" is the locative of time in the word "said." "In which" refers to the seed. "That" refers to the seed. In "five kinds of seeds," the commentaries have explained it this way, referring to the word "kind" as meaning "being of that nature." Referring to the non-correspondence of "being of that nature" with the Pāli "are born from the root," the compiler said "they do not agree." Considering that, according to the opinion of the commentary teachers, if the word "kind" meant "being of that nature," there would be a fault in "are born from the root," etc., meaning "roots are born from the root," he said "for not," etc. "For" means truly, or because. "Those" refers to trees, etc. "Of that" refers to the phrase "plant life means five kinds of seeds." This is called "kinds of seeds." Born in seeds. When "those seed-species" is said, it agrees with "they arise from roots," etc. By this, the connection is understood as "from seeds," etc. The word "by which" is the ablative in "because they are born," or the cause, or the instrument in "are said," or the agent. "Of those" means of the seeds. That which generates the growth of trees, etc., is a seed. Since the cause is shown by the effect-metaphor in "from seeds," etc., it illuminates the cause-metaphor. And other things, whatever creepers, vines, trees, etc., exist, are found, those creepers, vines, trees, etc., are born, arise – this is the connection. "Those" means creepers, vines, trees, etc. And that root, and turmeric, etc., mentioned in the Pāli, all of this is called root-seed – this is the connection. "Here" means among seeds, or among stem-seeds. 92. "By way of perception" means by way of the perception "seed." The word "therein" is the basis in "should be known." Since the effect is stated by the cause-metaphor in "just as," etc., it shows the fruit-metaphor. Whatever seed is mentioned, that is a matter of wrong-doing – this is the connection. This "etc." should be connected to the initial word. "By that" means by the initial word. "Ruta" means spoken, said by the Blessed One, Pāli; "yathāruta" means in accordance with that, not transgressing the Pāli – this is the meaning. "Here" means in the initial phrase "perceiving a seed as a seed," or in this training rule. "Udakaṭṭha" means standing or existing in water; similarly, "thalaṭṭha." "Therein" means among those standing in water and on land. "Sāsapamattiko" means the moss has a measure, a size, like a mustard seed. "Tila-bījako" means the moss has a measure, a size, like a sesame seed. "Ko" is in the sense of measure. By the word "etc.," conch-like moss, beetle-like moss, etc., are included among mosses. There, moss that is the size of a sesame seed, located in water, endowed with blue and other colors, is called "sesame-seed moss." A type of moss with leaves, without a stem, the size of a pot-lid, etc., with roots, is called "conch-like moss." A type of moss shaped like a beetle, blue in color, is called "beetle-like moss." "Sevāla" means that which inhabits water. "Therein" means among mosses. "Which" means moss. The connection is "moss that is established." "Wherever" means on a root or on a reed or or having fallen. Having pulled out, having uprooted. The word "with hands" in the word "having spread out" is the instrument. Indeed, truly, or because. Of that, of the algae. By this much, by merely spreading out here and there. Whatever algae comes out, that is algae, is the connection. Through the strainer's opening, through the strainer's hole. Lotuses are in this group, thus a lotus pond. Water lilies are in this group, thus a water lily pond, (-in), the 'ī' indicates feminine gender. Right there, in the water itself. Those, creepers and grasses. Indeed, truly, or because. The endless, mustard-seed-sized algae. For there is no end to itself, nor inferior algae for this, therefore it is called "endless." Indeed, it is subtle by itself, there is no algae more subtle than that, is the meaning. There, in the state of a minor offense. That also, also the statement "it is not a complete living organism." The word 'pi' (also) refers to the statements of the Mahāpaccari and other Aṭṭhakathā teachers. Indeed, truly, or because. It has not come, therefore it does not meet, is the connection. Then, when that has not come. This, the endless algae and so on. "It will go," he should say, is the connection. That also, also the statement "it will go." The word 'pi' (also) refers to the statements of the former Aṭṭhakathā teachers. Regarding the seed-group, etc., which is not the root of a living organism, here the seed-group is of three kinds: that which, being itself a living organism, also generates another living organism, like a mango stone and so on. But that which, being itself a living organism, does not generate another living organism, like a palm or coconut stump and so on. But that which, not being itself a living organism, also does not generate another living organism. This is the algae outside water pots and so on. But the living organism is of four kinds: that which, being itself from a seed-group, also generates another seed-group, like a mango tree and so on, at present. But that which, not being itself from a seed-group, generates another seed-group, like a mango tree and so on, in the primeval age. But that which, being itself from a seed-group, does not generate another seed-group, like a blue-colored fruiting banana tree and so on. But that which, not being itself from a seed-group Or it does not produce any other seed-group, here mentioned as endless moss, algae, and so on. There, concerning the fourth plant-group, it is said: "because such a seed has a root that is not a plant-group." This is the distinction between the third seed-group and the fourth plant-group: in the third seed-group, roots and leaves are not discernible; in the fourth plant-group, they are discernible. Because roots and leaves are not discernible, it is called a seed-group; because they are discernible, it is called a plant-group. Otherwise, there would be a contradiction. In one's own view, it is grave due to being a pācittiya offense; in the view of the Mahāpaccari and others, it is light due to being merely a dukkaṭa offense. This is the point. Having thus shown the water-dwelling, showing the land-dwelling, he says, "in the land-dwelling," and so on. The interpretation is: "The decision regarding land-dwellers should be understood thus." Therein: in green stumps. "It grows upwards" means it grows above what was cut, by the emergence of new branches. That is the stump. The interpretation is: "The stump of a fruiting banana is included in the seed-group." "Fruiting" means fruit has arisen for it. "Likewise" draws in the words: "included in the plant-group itself." "When" means at which time. "Even a ratana in size" means even a cubit in size. "Then" has the meaning of separation; the meaning is: "other than from that piling up." The connection is: "they bury in the ground." In "in roots and in leaves," the word "ca" (and) is only for aggregation, not for alternative; thus he says, "but only in roots," and so on. "Seeds" means root-seeds and so on. The connection is: "they are placed." By the word "above," it implies the meaning "and roots below" by way of inference. Not merely when a sprout has emerged, but when it has become green, of the color of blue leaves, should the inclusion in the plant-group be made; thus he says, "in the green," and so on. The connection is: "the roots of palm seeds." "Like a tooth-pick" means like an ivory tooth-pick. Just as the third division, the incomplete plant-group, is not included, so is not the rootless plant-group. But that one is included; thus he says, "in the rootless plant-group." Like a rootless creeper, it goes into the inclusion of the rootless plant-group. is the meaning. "Vandākā" means a tree-eater. For, though it grows clinging to a tree, it is called and praised as "vandākā" because it eats and consumes the trees it clings to. "Aññā vā" means other than the vandākā. "Taṃ" means the vandākā, etc. "Tato" means from the tree. "Vanaṃ" is a small shrub. "Pagumbo" is a large shrub. "Daṇḍako" is a tree, because it is like a staff. "Tassāpi" means even for a rootless creeper. "Ayameva vinicchayo" is to be understood as: this determination should be seen like the determination of the vandākā, etc.