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are therefore called the verses of the Lion of Men. "Of the king" means of the father-in-law king, or of the maternal uncle king. "With a trembling heart" means with a wavering mind. "Establishing well" means establishing very well. "Very quickly" means quickly from quick, the meaning is very swiftly. "What, Venerable Sir?" means for what reason, Venerable Sir? "You were" means that in the past tense, middle person, the 'ttha' ending, the 'u' of the root 'hū' becomes 'uva'; therefore the connection is: you were thus minded. "This is the custom of the lineage" means this going for alms is a custom handed down from the lineage. "And there" means and in the lineage of the Great Elect kings. "This" means this lineage of the Great Elect kings. "In the middle of the street" means in the middle of the street. The connection is: standing, he spoke. "He stands up" means he stands for alms, or having risen up for alms. "The well-practiced Dhamma" means the Dhamma that should be well-practiced, which is going for alms. "He should practice" means he should practice. "A Dhamma-practitioner" means a recluse whose habit is to practice the Dhamma, which is going for alms. "He sleeps happily" is said by way of indication. The other postures should also be taken by way of characteristic inference, because their function is the same. The connection is: in this world and in the other world. "He should not practice that ill-conduct" means he should not practice that Dhamma that should be ill-practiced, which is going to prostitutes and so on. And here, it should be understood that having spoken the first verse in the middle of the street, he established the king in the fruit of stream-entry; having spoken the second verse in his father's house, he established Mahāpajāpatī in the fruit of stream-entry, and the king in the fruit of once-returning. Having heard the Dhammapāla Jātaka, And then on another day, having heard the Dhammapāla Jātaka. At the time of death: at the time of approaching death, or near the time of death; and this locative case is in the sense of proximity. The connection is: having realized the fruit of stream-entry, he served. All the women's quarters: all the royal harem. For it is called "women's quarters" because it is the house of women. By this meaning of the word, "house" is primarily taken, but the royal women are to be understood as secondary. But she: but Rāhula's mother. By the retinue: by the attendants. Him: the prince. The word "king" is the object of the causative verb "to cause to seize," the word "received" is the object of the verb there. By the king's daughter: by the daughter of King Suppabuddha. She: that king's daughter. At the ankles: the connection is "taking the Bhagavā by the ankles." Or, the connection is "taking the Bhagavā's ankles." If it is so, the locative case is to be understood in the sense of "in respect of." The connection is: the king spoke. Not wonderful: not amazing, meaning not fit to be struck with wonder. The connection is: that the king's daughter protected herself, this is not wonderful. On that very day: on that second day itself. Releasing the hair: the release, meaning the loosening, of the hair that was bound in a topknot during childhood for the purpose of binding the royal diadem. Binding the headband: the binding of a golden headband on the forehead, signifying "so-and-so is king." House-blessing: the blessing of entering a new house. Marriage-blessing: the blessing that occurs at a wedding. Parasol-blessing: the blessing that occurs at the raising of the royal parasol. Having spoken a blessing: having delivered a discourse connected with blessings. Beauty of the land: endowed with beauty in the land. Quickly: very quickly. He also: Prince Nanda also. Thus, etc., is the conclusion. On the second day: on the second day from the day of arrival in Kapilavatthu. on the day. However, in the Dhammapada Commentary (Dhp.A. 1.Nanda Thera Vatthu; Thag.A. 1.Nanda Thera Gatha Vannana), it is said, "On the third day, he ordained Nanda." "On the seventh day" means on the seventh day from the day of arrival in Kapilavatthu. "See this ascetic" is the construction. "Having the appearance of Brahma" means "he has an appearance like the form of Brahma," that. "Ayaṃ" means this ascetic. "Tyassa" means "te assa" (those are his). "Te" means treasures. "Assa" means of the ascetic. "Naṃ" means the ascetic. "Yāca" means "yācāhi" (ask). This is a verb with two objects. "Hī" means indeed, or because. A son is the owner of his father's property, so "therefore give it to me" is the construction. "Suitable words" is the connection. "He followed the Blessed One" means he followed behind the Blessed One. "He is not able" means he is not capable. "This prince desires the wealth belonging to his father," that is the construction. "Followed by the cycle" means followed by the suffering of the cycle. "With destroyers" means accompanied by the five destructive enemies. "Assa" means of the prince. "Naṃ" means the prince. "Ayaṃ" means this prince. "Inheritance" means the wealth of parents, which is called "dāya," which a "dāyāda" (he who takes the wealth), a son, takes; this is his, hence "dāyajja," the wealth of parents. "How, venerable sir, shall I ordain Prince Rahula?" Why did he say this? Did not Venerable Sariputta know the ordination allowed in Varanasi by the three refuges? He said "now" and so on. "That ordination and full admission were allowed" is the construction. "Tato" means from that ordination and full admission. "Having rejected full admission" is the connection. "Vimatī" means various desires. "And this matter" means this very matter called "vimati" (doubt/various desires). "The General of the Dhamma said" is the connection. "That intention of the Blessed One" is the construction. "Then... he ordained him" - here, did Venerable Sariputta himself perform all the duties for the prince, such as cutting his hair? He said "Venerable Mahamoggallana" and so on. "Instructor" means in the training rules concerning wearing robes, covering, and so on, and in the higher... the teacher who advises in worldly affairs. Then why is it said, “The Venerable Sāriputta ordained Prince Rāhula”? He says, “Because, however,” and so on. Therein: in that ordination and higher ordination. Not the teacher: the ordination teacher and the advising teacher are not the master. In “with a heart arisen with urgency,” here the instrumental case indicates the characteristic of being such. For the construction is, “having a heart arisen with urgency.” All: all the words. Therein: referring to the previous statement. Without distinction: without making a distinction such as “wealth” or “other,” or “blameworthy” or “blameless,” but generally. And not of the Buddhas: here the word “ca” (and) shows the meaning that it is not only unseemly, but also not customary for the Buddhas. Which: which boon. Similarly, in “thus rejoices,” showing that the word “tathā” (thus) indicates a comparison, he says, “Just as, they say,” and so on. The construction is, “Just as they prophesied about the Bodhisatta, so too, they say, they prophesied about Nanda and Rāhula.” In the Pāli, however, the construction is, “Just as, venerable sir, when the Blessed One was ordained, there was no small suffering for me, so too, when Nanda was ordained, there was no small suffering, and when Rāhula was ordained, there was excessive suffering.” Diviners: those who speak of good and bad omens are diviners. Of the son: of the eldest son, Prince Siddhattha. Because of the ordination: due to the ordination, on account of the ordination, or as a result of the ordination. From that: from the Blessed One's ordination. That too: Nanda too. Thus: such. The meaning is, it was like a great frustration of desire due to the Blessed One's ordination. That too: Rāhula too. By that: due to the ordination. Of him: of the king. Arose: is the connection. From this: from the arising of sorrow or from the request for a boon. He: the king. Indeed, if: whoever. Even I, who am such a one, who is a devotee of the Buddha, a devotee of the Dhamma, a devotee of the Saṅgha, even I, being such a one, cannot: is the construction. Others: others besides me. Suffering: the suffering of separation from relatives. A cause of liberation: the reproach of people. A cause for expulsion from insult and abuse. In that (context), in the word "unpermitted" and so on. She who gives birth is a mother, a mother. He who gives birth is a father, a father. By this, foster parents are excluded. The mother, or she is dead, is the construction. He himself, or the son himself, or. He says "I am permitted," whether truly or falsely, he says "I am permitted." The mother, or she herself has gone forth, is the construction. Pitassa means his father. Assa means of the son. Vippavuttho means the mother's absence for some reason. By the word "aunt" and so on, grandmothers and so on are included. Fosterers are those who raise. Even among them, among foster parents. The connection is "which son they do not permit." Jīvassa means of that life itself, or of the monk who ordains, the meaning is not for going to another country and so on. Tesan means of the parents. Mahākantāro means a wilderness to be crossed by what water, primarily a waterless wilderness is taken, a wilderness of wild beasts, a wilderness of thieves, a wilderness of non-humans, a wilderness of famine, a desert wilderness, these five wildernesses by common usage. A great wilderness is a mahākantāro. In "Yāvatake," here the word "yāva" is in the sense of measure, thus it says "how much." 42. Story of the grounds for training rules and disciplinary actions. 106. Nāsanavatthu means the basis for expulsion from the order, it is said to be the cause. "Of the last five" is the construction. Daṇḍakammavatthu means the cause for disciplinary action. 107. In "Appatissa" (disrespectful),