English
"Enough, monks, do not quarrel," etc. here, the word 'ādi' (etc.) includes the phrases "do not dispute, do not argue," and the connection is "having spoken these words and suppressed them." Suppression by words means suppression by words alone. Indeed means true. Here means in this place of setting aside the invitation. He admits to having been slandered here, showing the manner of admission, he says, "This one was slandered by me with a groundless pārājika offense." By "for the removal of the mark," he excludes the removal of punishment, removal of co-residence, and removal of association. 238.This means the statement "such-and-such an offense." The mouth of quarrel is a means of ending a quarrel. 143. Story of Placing an Object, etc. 239. "Thieves came, they say" is the connection. "Having drawn it out of the pond" is the connection. "That monk, he said thus" is the connection. "By one who has resided" means by one who has dwelled, "done by anyone" is the connection. "That person" means that person who is the object. "Here" refers to the reading "having placed the object, the Saṅgha should invite." "With this object, accuse him" is the connection. "Him" refers to the person. "Having investigated" means having questioned, having asked, is the meaning. "One monk honored, drank" is the connection. "His" refers to the monk's. "Corresponding to that" means corresponding to those acts of honoring and drinking. "He" refers to the accusing monk. "That smell" refers to that body smell. "Which person" is the construction. "He placed" means he placed for the invitation. "This is his" means this fault belongs to that person. "Just now, him" means here the word "him" should be connected with the word "person." For "him, the person" is the meaning. "Both" means both the object and the person. "Fit to be spoken" means proper to say. "Why is it fit to be spoken?" is the construction. "Before the invitation, and after" is the connection. "Therefore, it is fit to be spoken" is the construction. "This very both" means this very both, consisting of the object and the person. "Before the invitation" is the construction. "Of one who stirs up" means of one who agitates. 144. Story of the Quarrelsome Person 240. "Fourth and fifth" refers to the fourth and fifth (fortnights), which are the bright and dark halves of the month of Poṭṭhapāda, out of six halves. "Third" refers to the dark half of the month of Sāvaṇa, which is the third. "Third, fourth, or fifth" means here "third" refers to the dark half of the month of Sāvaṇa. "Fourth" refers to the bright half of the month of Poṭṭhapāda. "Fifth" refers to the dark half of that same month. The words "third...or fifth" should be connected respectively with the words "two or three." "Or made on the fourth" means or made on the fourth half as a full moon day. "Two fourteenths" means two fourteenths, together with the fourteenth day in the third half. "These" are quarrels. are not doers. They are quarrel-makers. In "Asaṃvihitā" (unprepared), showing the absence of the "a" (prefix), he says "saṃvidahanavirahitā" (devoid of preparation). There, "saṃvidahanavirahitā" means "devoid of the protection of preparation." "Āgamanajānanatthāya" (for knowing the coming) means for knowing the coming of the quarrel-makers. "Kilantatthā" (you are tired) means you will be tired. By "Sammohaṃ katvā" (having caused confusion), he shows the meaning of "vikkhitvā" (having scattered) as "having caused scattering." In "No ce labhethā" (if you do not obtain), he asks "for what reason do you not obtain?" and says "bahisīmaṃ gantuṃ" (to go outside the boundary). By "Bhaṇḍanakārakānaṃ…pe… hontī" (of the quarrel-makers…etc…they are), he shows the reason for not obtaining. "Yanti āgamaṃ juṇhaṃ" means "they go to the coming full moon." "Komudiyā cātumāsiniyā" means "on the full moon of the four months, the Komudī." For it is called Komudī because it is desired by the water lilies (kumuda), and Cātumāsinī because it completes the four months of the rainy season. At that time, the water lilies are in full bloom. Therefore, a collection of water lilies, or water lilies themselves, are Komudā, and it is called Komudī because they are present there, meaning it is said to be "kumudavatī" (having water lilies). "Avassaṃ pavāretabbaṃ" means "it must certainly be invited." "Hī" means "indeed," or "because." "Taṃ" refers to the Komudī Cātumāsinī. 145. Discourse on the Collection of Pavāraṇā In "Aññataro phāsuvihāro" (a certain comfortable dwelling), he asks "what is a comfortable dwelling?" and says "taruṇasamatho vā taruṇavipassanā vā" (either nascent tranquility or nascent insight). By this, he shows that nascent tranquility and insight are a comfortable dwelling, as one dwells comfortably by means of them. In "Paribāhirā bhavissāma" (we will be excluded), he asks "why will they be excluded from this comfortable dwelling?" and says "anibaddharattiṭṭhānadivāṭṭhānādibhāvenā" (by reason of not being fixed in night-dwelling and day-dwelling, etc.). There, "anibaddharattiṭṭhānadivāṭṭhānādibhāvena" means "by reason of not being fixed in day-dwelling, etc., as a cause," and it is connected with "asakkontā" (being unable). The word "ādi" (etc.) includes unfixed walking paths, etc. By "Chandadānaṃ paṭikkhipatī" (he rejects the giving of consent), he shows the rejection of the meaning of the statement "sabbeheva ekajjhaṃ sannipatitabbaṃ" (all should assemble together). "Hī" means "indeed," or "because." The construction is: "In these three, the giving of consent is not proper, therefore he rejects it." the meaning is that the collection of invitations should not be given. The meaning is that there should be one person who has attained calm and insight as a beginner. With "it should be given even to one," it shows that this collection of invitations, even if given to one, is considered given to all. The meaning is when the collection of invitations has been given. "Newcomers" means even those sixty years old are newcomers. "To them" means to those to whom the collection of invitations has been given. "Even in between" means even between the Komudi and Cātumāsini. Thus, the explanation of the chapter on invitation is finished. 5. The Chapter on Leather 147. The Story of Soṇa Koḷivisa 242. In "issariyādhipacca" (sovereignty and dominion) in the chapter on leather, explaining the meaning as "endowed with the state of a lord and the state of a ruler," he says, "endowed with the state of a lord and the state of a ruler." With "the state of a king," he explains the meaning of the word "rajja" as "the state of a king where one rules." With "the duty to be done by a king," he explains the meaning of the word "rajja" as "this is the king's." "Koḷivīsa is a clan name" is said according to the commentary tradition, but in the Apadāna, it is said that "he was named Koḷivīsa" because his father gave him twenty million (koṭi vīsa) wealth at the time of his birth. For it is said there: "Having heard that my son was born, This was my father's wish: 'I will give the prince Twenty million, no less.'" According to this Pāli method, it should be "koṭivīsa," but it should be understood that the "ṭa" sound was changed to "ḷa" as in "cakkavāḷa" and so on, making it "koḷivīsa." "Añjanavaṇṇāni" means "having a color like the color of collyrium." The connection is "hairs grew." "Soti soṇo" means "that is Soṇa." The connection is "he established, it is said." "By them" means by those eighty thousand men. "Paṇṇasāla" means a hall roofed with leaves and enclosed by them. "Uṇṇapāvāraṇa" means a woolen upper robe. "Pādapuñchanika" means "that by which one wipes or cleans the feet," and that is a foot-wiper. "Sabbevāti soṇo" means "all are Soṇa." with eighty thousand men. And of him, that is, of Soṇa. Former connection, that is, former means. In "eighty thousand villagers," "villagers" means those living in villages, and "eighty thousand of them" means eighty thousand villagers. Explaining this, it says "among them," etc. Here, "of the noble sons" shows the form of the ṇika suffix used in the sense of "living." "Eighty thousand" shows the compound nature of the words "eighty thousand" even with another word. In "by some means," by dividing the words as "by some means, as if," the 'd' is merely a euphonic conjunction, and the word 'iva' means "like." So it says "as if by some deed." Or, since the result has been shown by "not indeed," etc., by dividing the words as "by some means indeed," the sense of 'eva' is also appropriate. Of him, that is, of King Bimbisāra. Of him, that is, of Soṇa. The construction is: there is nothing else to be done for seeing. The king, that is, King Bimbisāra, assembled them, is the connection. In "in the visible present good," the word "diṭṭhadhamma" means "this world," and the suffix 'ika' is used in the sense of "beneficial." So it says "in the good of this world." "Our" shows that the word 'no' in "that Blessed One of ours" is a substitute for the word 'amha' (we/our). The construction is: that Blessed One is ours. In the future good, that is, in the good of the next world. "I will make known" shows the meaning of "knowledge" for the root 'vidh' in "I will make known." In "having plunged into the paṭikā," the word "paṭikā" refers to a half-moon stone. So it says "on a half-moon stone." It is called "paṭikā" because it "falls" (paṭati), that is, becomes a half. This word "paṭikā" is also used for a type of covering. In "whose now," showing the scope of the word 'ya', it says "for the purpose of doing good for them." This shows that this 'ya' word does not depend on a 'ta' word. Or, "whose" means "whoever's." The construction is: whatever time there is for doing good for them, the Blessed One knows that time. Of them, that is, of the eighty thousand villagers. In "pacchaññāyanti," the 'pa' is an intensifier. The word "havā" means 'in the shade at the edge of the monastery'. The word "sammanāharanti" means