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of Living Together as a Thief. 110. "Of one who has attained familiarity" means by decline... "Atīti parijāni" means to fully understand. "Issariyabhogādi, tassa bhāvo pārijaññaṃ" means the state of having power and possessions, etc., is pārijañña. "Issariyabhogādikkhayo, taṃ pattoti pārijaññapatto, tassa." means the destruction of power and possessions, etc., one who has attained that is pārijaññapatta, his. There is also a reading "Pārijuññapattassā" with the letter 'u'. In "Khīṇakolañño", "kule jātā" are kolaññā, with the ṇya suffix and the addition of 'na'. To show the meaning of "Khīṇā kolaññā assāti khīṇakolañño" (one whose kolaññā are destroyed), it says "mātipakkhapitipakkhato" and so on. There, "mātipakkhapitipakkhato" means the mother's side is mātipakkha, the father's side is pitipakkha, and mātipakkha and pitipakkha are mātipakkhapitipakkhā. In "Phātiṃ kātuṃ", the root 'phā' means to grow, so it says "vaḍḍhetuṃ" (to increase). By "Pucchiyamāno", it shows that in "anuyuñjiyamāno", the word 'yuj' with the prefix 'anu' means to question. "Theyyasaṃvāsako" is formed by changing the 'na' of 'thenanaṃ' (stealing) to 'ya', so it is 'theyya', and "theyyāya saṃvāsako imassāti" means one who associates for stealing. Here, association is not merely a matter of years, etc., but also taking on the guise for stealing is indeed association. Therefore, to show its threefold nature, it says "tayo" and so on. There, "liṅgaṃ thenetīti liṅgathenako" means one who steals the guise, and the same applies to the others. Expanding on that meaning, it says "tatthā" and so on. There, "yo" means the theyyasaṃvāsako. In "liṅgamattasseva", the word 'matta' (mere) excludes association, etc. "Videsaṃ" means a country that is a separation from one's own country. Here, the prefix 'vi' means separation. Or, 'vi' means a distant country. Here, the prefix 'vi' means distance. "Musā" is an indeclinable in the accusative case meaning "untrue", so it means "untrue speech". "Paṭibāhati" means to prevent others. In "Saṃvāsathenako nāmāti", what is saṃvāsa? Is it not a single act, etc.? So it says "bhikkhuvassagaṇanādiko" and so on. "Bhikkhuvassagaṇanādiko" by the word 'ādi' (etc.) includes such things as saluting and accepting according to seniority, preventing from seats, and appearing in Uposatha and Pavāraṇā. By "Kiriyabhedo", it means "saṃ ekato vasiyati anenāti saṃvā" (that by which one dwells together). "So" shows that the distinction of action is called "co-residence" by the meaning of the word. "In this" means "in this matter," "in this place." By this, it shows that in the case of a pārājika offense, co-residence is called "one-act" and so on. "Of the mark and of co-residence" By this, it shows the nature of both here, as "in both ways." "Here" means in the case of co-residence by theft. "By fear of kings... and so on" Here the word "fear" should be applied to each individually. For the meaning is: by fear of kings, by fear of famine, by fear of wilderness, by fear of disease, and by fear of enemies. "For taking robes" means for acquiring robes, or this is the reading. The word "vā" (or) combines for the meaning of cause or for the meaning of purpose. This verse is not free from the fault of rhetoric, called "broken style," due to the irregular order of cases. "Mark" means the mark of a recluse. "Here" means in this Dispensation. "Does not consent" means does not accept. "As long as" means for how long a time. This is the connection here: Here, whoever takes the mark by fear of kings... and so on, or for taking robes, if he, being pure-minded, does not consent to co-residence, then he is not called "one who co-resides by theft." "There" means in those verses. "Here" means in this Dispensation. "Thus" means when the mark is taken. "In that" means in that person. "Without having entered" means without having stepped in. "Having removed the mark" means having destroyed the mark of a recluse taken by oneself. "Shadow of a recluse" means the appearance of a recluse. "Before" means in the theft of co-residence. "All meals for sectarians" means all meals given for the purpose of a sect. "Carries beings" means a carrier of beings. "To be abstained from" is enmity; "one who causes it to arise" is an enemy. "To be avoided by the body" means bodily avoidances. "That" means you. "The state of having returned to a lower state" means the state of having returned to the lower state of a layperson. "Having disrobed" means having made a separation from the monastic life. "That meaning" means the meaning called "having disrobed." "His" means of the great novice. "Even a great one" Here the word "vā" (or) has the meaning of censure. It shows "how much more so a young one." The connection is "he becomes unskilled." Sot the novice monk. In "guarding calves and cattle, etc.," "vaccha" means a young bull. For he lives near his mother, thus "vaccha." Or he cries when separated from his mother, thus he is called "vaccha." By this, tamed cattle and old cattle are also generally included. "Go" means field land. "Vaccha" and "go" are "vacchagava" (calves and cattle). Their guarding is "vacchagorakkha" (guarding calves and cattle). That is the beginning of farming and so on, thus "guarding calves and cattle, etc." By "well-ordained," it shows that even if a layman is ordained, he is well-ordained. "When not yet ordained" means when he is still a novice. "In the determination of Vinaya" refers to the determination of a "theyyasaṃvāsaka" (one who dwells by theft) mentioned in the Vinaya. He is a "theyyasaṃvāsaka" because his mark (of a monk) has been removed. He is not a "theyyasaṃvāsaka" because he remains in his own mark (of a monk). This one is also not a "theyyasaṃvāsaka" because he has zeal for the saffron robe. He is a "theyyasaṃvāsaka" because he has cast off the burden of the saffron robe. He is not a "theyyasaṃvāsaka" because he remains in his own mark (of a monk). He is not a "theyyasaṃvāsaka" because he has zeal for the saffron robe. By "by sexual intercourse, etc.," the word "etc." includes killing living beings and so on. He is a "theyyasaṃvāsaka" because he has cast off the burden of the saffron robe. "Ovaṭṭika" means making it into a lower state. "He protects for a while" means he protects for a while, having been made to dwell by examination. "Liṅga" means the mark of a recluse. He is a "theyyasaṃvāsaka" because he has accepted the mark of a layman. Whether he examines or accepts, he protects, because the white cloth is within the saffron robe. Explaining the meaning already stated, "The same method applies to a bhikkhuni," he says, "she also," etc. "An old renunciant" is related to "novice monk." "In the Pāli" means "in the line." Like an eagle carrying a piece of meat, he carries the bowl with the food alms, having brought it near. He is not a "theyyasaṃvāsaka" because the years are not counted. 48. Story of the Apostate Heretic 110. "Pakkamati" means "pakkanto" (departed). By "paviṭṭho" (entered), it shows the meaning of "stepping forth" for the root "kamu", and it turns away from the meaning of "desire" or "going". That is the apostate heretic. "Therein" means in the apostate heretic. What is it? The connection is: a bhikkhu who has received full ordination goes. "Theirs" refers to the sectarians. It is said, "as soon as the mark is taken," because they had already adopted their doctrine, thinking, "I will be a sectarian." In "kusacīrādīni," "kusa" means a stick. "Cīra" means a row, a line. A "kusacīra" is a row made by tying sticks with a rope. "Kusacīrādīni" means that which has this as its beginning. The word "ādi" includes things like "phalakacīra" (plank-rows). Some also say that a "kusacīra" is a row made from kusa grass. "Naggoti" means naked. "Ājīvako" means one who lives by adopting the practice of nakedness. "Theirs" refers to the Ājīvakas. The connection is: having been advised. "Kinti" means what vow. "Luñcāpetīti" means to remove. In "morapiñchādīnīti," "piñcha" means a feather. It is called "piñcha" because it goes in the sky by means of it. The root "pichi" means "to go" in the Dhatupatha. "Morapiñcha" is a peacock's feather. "Morapiñchādīni" means that which has this as its beginning. The word "ādi" includes things like owl feathers. "Yāva na sampaṭicchatīti" means as long as he does not accept the doctrine. "Nanti" refers to the bhikkhu who is investigating. "Laddhīti" means the sectarian doctrine. "Rakkhatīti" means he protects him from becoming a sectarian. The meaning is that without the doctrine, he does not become a sectarian. In "acchiddacīvaroti," the prefix "a" indicates anger or is an intensifier, and the word "chidda" means fault. Therefore, "acchidda" should be understood as "faultless" or "not corrupted by anger or intensity." "Acchinno" is also a reading. "Acchiddacīvaro" means one whose robe is faultless. "Titthāyatananti" means the dwelling place of the sectarians, the monastery of the sectarians. 49. Story of the Animal Being 111. Why did that nāga, even though he experienced power and prosperity similar to divine prosperity, feel distressed in the nāga realm? This is explained by "kiñcāpi" and so on. There, the connection is "kiñcāpi anubhotīti" (even though he experiences). Here, the word "kiñcāpi" indicates possibility, and the word "pana" indicates censure. "Kusalavipākenāti" means by the result of wholesome karma (which is ahetuka, without root conditions). "Tassāti" refers to the nāga. "Sajātiyāti" means of the same species, nāga. Giyā. The word 'Udakasañcārimaṇḍūkabhakkhaṃ' is to be construed as 'food called frogs, whose nature is to move in water, appears'. He is a nāga. 'Aṭṭīyati' means 'is oppressed by suffering'. In 'harāyati', the root 'har' means 'to be ashamed', thus it is said 'is ashamed'. It is a root ending in 'e', belonging to the 'bhū' group (in Saddanīti Dhātumālā, 16th root ending in 'ra').