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The connection is: "taking care of them with the four requisites, they made them reside." 35. Story of the Blacksmith's Tools, etc. 98. "Tulādhāra-muṇḍako" means a bald man holding a measuring vessel. This shows that in "kammārabhaṇḍū," the word "kammāra" is a synonym for "tulādhāra," and the word "bhaṇḍu" is a synonym for "muṇḍaka." For a "tulādhāra" (scale-holder) is called a "kammāra" (blacksmith) because he "arati" (knows) the "kamma" (work) of making ornaments and transformations. "Muṇḍa" One who is reviled as "bald" is called "Bhaṇḍu". By "son of a goldsmith" his nature is shown. Here, in "apaloketuṃ", the word "loka" preceded by "apa" means "to ask", so he says "to ask". By "for the purpose of Bhaṇḍu's work", it shows that "Bhaṇḍukammāya" here is the dative case for that meaning. There, in the phrase "to ask the Saṅgha", etc. "Included within the boundary" means included within the boundary of the monastery or the boundary of the precincts. There means the place where the bhikkhus assemble. And here, in the asking. "It is proper to say" means it is proper to say any one of the five sentences. The word "pi" (also) includes the sentence "I ask for his bald-making (shaving)". "Of them" means of the twenty or more bhikkhus. "Young bhikkhus or novices" is said in reference to proximity. It is proper to send even a layperson to ask. Why? Because it is said "even without the ordination candidate". For the one who ordains, there is no offense, as he is well-ordained, so he says "even for the one who ordains, there is no offense". "Having asked beforehand" is the construction. "In a broken boundary" means in a broken boundary situated within the monastery boundary or the precinct boundary. "Whoever" means the ordination candidate. "Or one who is confused" means one who is newly confused. He says "or hair two finger-breadths long" because for those ordained, hair two finger-breadths long is proper. "Hair exceeding two finger-breadths" means hair that exceeds two finger-breadths. "He may also have only a single topknot" is the construction. 100. "Māra-sickness" means a deadly affliction. Indeed, it is called "Māra-sickness" because it is a cause of death for beings and a bringer of various sufferings. By this, it shows that "ahivātakarogena" here means a disease caused by wind similar to snake venom, which is called "ahivātakaroga". Elaborating on that meaning, he says "where indeed", etc. There, "where" means in which family. That disease first seizes bipeds and quadrupeds in that family, afterwards it seizes the householders, as stated in the Dhammapada Commentary (Dhp.A. 1.s). (the story of Amāvatī) was said. So it is: just as another, having broken a wall or a roof, having fled and gone to a village beyond or elsewhere, is freed, so it is. And here, the meaning is that the father and son in the family were freed. In "kākuḍḍepakaṃ," "kākuḍḍepako" means one who drives away crows, or one who is able to eat food after driving away crows. Explaining the meaning of the word, it says, "who with his left hand," and so on. There, "uḍḍāpetvā" means having made them go up into the sky. "Taṃ" refers to "kākuḍḍepakaṃ." 102. The word "ittara" means "a small amount" and is an underived stem, so it says "appamattako" (a small amount). By "katipāhameva" (only a few days), it shows its meaning. 40. The Story of Being Freed from Reliance 103. In "ogaṇena," the prefix "o" indicates a bad sense, so it says "parihīnagaṇena" (by a diminished group). It says that reliance should be taken only from a bhikkhu who is older than oneself, "sacāyaṃ vuḍḍhataraṃ," and so on. There, "ayaṃ" refers to the undeveloped bhikkhu. "Upasampadāya" means having ordained. "Āyasmatoti" means "to the venerable one," and this is the genitive case used in the sense of "for the purpose of." Or, the meaning is "the venerable one's advice." "Sabbattha" means in all. "Āpucchanesu" means in requests for permission, such as for going to another direction. "Ettha" means in this place of residing in reliance. "Taṃ" refers to that much heard. "Tassa" refers to what was heard. 41. The Story of Rāhula 105. In "Kapilavatthu," "Kapila" refers to a sage of a dark brown color, and "Kapilavatthu" is where he resides, an hermitage. Because the city was built in that place, it is also called Kapilavatthu (Dī. Nī. Aṭṭha. 1.267; Su. Nī. Aṭṭha. 2.362). "Ayaṃ" refers to the story to be told. In "Suddhodanamahārājā," "Suddhodana" is the name of that king. Or, "Suddhodana" means "he whose rice is pure," and that very great king is Suddhodanamahārājā. "Viharati kira" is the connection. "So" refers to Suddhodanamahārājā. "Rājagahaṃ" refers to the city of Rājagaha. "Sādhu" is a particle in the sense of a request. Indeed, the meaning is "I request." "Me" means "my," connected to "puttaṃ" (son), or it is the genitive case used in the sense of disregard. "So" refers to the minister. Sādhu is a particle for expressing agreement. Indeed, it means "so be it." Atha means at that time of sitting. Assa means of the minister accompanied by a thousand men. Tato means because of the request. Na means the minister accompanied by a thousand men. Tattheva means right there, in the royal palace. Tepi means the eight messengers also. Te means the nine messengers. Atha means thereafter. Ekadivasajātaka means born on the same day. So means the minister Kāḷudāyī. Pabbajitvāpi, with the word "pi," includes the meaning "even without having gone forth." Tatheva means just as the nine messengers, with their retinues, attained arahatship, so too. So means Kāḷudāyī. Sambhatesu means when collected, meaning when taken and completed. Vissaṭṭhakammantesu means those whose tasks are released, meaning those whose tasks are completed. Supupphitesu means beautifully bloomed. Paṭipajjanakkhama means suitable, fit for proceeding. Gamanavaṇṇaṃ saṃvaṇṇesīti is the connection: he described the beauty of the journey. Saṭṭhimattāhi means by sixty (Buddhavamsa Commentary, Nidānakathā 2). Etaṃ means "what is this reason for the description?" he asked. Cārikaṃ pakkamituṃ kālo is the construction: it is time to set out on a journey. Tena hi is a particle for urging. Bhagavā pakkāmīti is the connection: the Blessed One set out. Parivuto means surrounded, encompassed, enveloped on all sides. Aturitacārikaṃ means a journey without haste. Evaṃ means in this manner. Bhagavati pakkante ca satīti is the construction: and when the Blessed One had set out. Nikkhantadivasato means from the day of departure, from the first day of the full moon of Phagguṇa. Uttamabhojanarasassa means with the finest taste of food. Dassathāti means you should give. Teneva means for the very reason of producing faith. Na means Kāḷudāyī. Bhagavā ṭhapesīti is the connection: the Blessed One appointed. Etadaggaṃ means this is the foremost. Yadidaṃ means which is this. Etadagge means in this foremost position. Sākiyāpi kho pahiṇiṃsūti is the connection: the Sākiyans also sent. Ñātiseṭṭhaṃ means the foremost of relatives, or indeed the foremost relative, meaning the Blessed One. Nigrodhasakkassa means of the Sakyan named Nigrodha. Tattha means there, in the park of Nigrodha the Sakyan. Paccuggamanaṃ means going forth to meet. Departure. From that, having sent, is the connection for "others." "They sent the princes and princesses" is the construction. "Them" refers to the princes and princesses. "There" refers to the Nigrodha Park. "Whose nature is pride" are the proud by nature, by pride, or "whose pride is stiff" are the stiff with pride. "They" are the Sakiyas, "said" is the connection. "Among them" refers to the Sakiyas. "Not" refers to relatives. "Having risen" means having risen from the fourth jhāna. "Their" refers to the relatives. "At the foot of the Kaṇḍamba tree" means near the mango tree planted by the park-keeper named Kaṇḍa. "King" refers to King Suddhodana. "Your" refers to your, "feet" is the connection. "This" is the veneration. "In the shade of the rose-apple tree" means in the shade of the rose-apple tree. "Thus he said" is the construction. "Reached the peak" means reached the top, reached the highest point. "From that" refers to the sitting, "others" is the connection. "Lotus rain" is like rain fallen in a lotus pond. "Red-colored" means blood-red. "That" refers to the non-falling, "the Blessed One spoke" is the connection. "On the second day" means on the second day from the day of arrival in Kapilavatthu. "At the city gate-post" means at the threshold of the city. "How did they behave?" is the construction. "Did they go? What did they do?" is the construction. "Alms-round in due order" means walking without omitting any house in sequence. "From that" refers to the reflection, "others" is the connection. "This very lineage" means this very lineage of past Buddhas. "This tradition" is a synonym for that. "Learning in imitation" means learning in proportion. "From the house entered" means from the house entered for dwelling. "Lord" means master, chief. "Siddhattha Kumāra" means Siddhattha because the accomplished purpose of all the world is in him, he is the prince, Siddhattha Kumāra. "Lion's cage" means a window. It is called a lion's cage because it is a cage made showing a lion's form. "Engaged in seeing" means engaged in seeing, or for the purpose of seeing. "Rāhula's mother, the queen, also announced" is the connection. "With a bowl in hand" means the Blessed One whose bowl is in his hands, having been. The connection is: it blows. "Shining with various dispassion" means shining with dispassion in various places. The connection is: the Lord shining. "From the turban" means from the head-covering. For that is bound on the top of the head, or it is called a turban because it is bound. "By the verses of the Lion of Men" means by those named the verses of the Lion of Men. For since a man is the lion, the best of all beings, a lion among men, or a lion in men, he is a lion of men; the verses that proclaim him