English
'repeatedly reflecting', explaining the meaning as 'repeatedly bringing to mind, bringing forward'. By 'by way of faith' it rejects 'by way of anger' and so on. By 'again more distinguished' it shows the meaning of the particle 'to a greater extent'. Story of Sona's Ordination 243. By 'smeared' it shows that when 'pervaded' is said, meaning 'spreads, pervades, covers', the spreading of the root 'phur' is the meaning of 'smeared'. 'Where' means 'in which place'. By this, he showed the meaning of 'cow-slaughter' as 'cows are killed here'. 'String sound' means the sound of the string of the lute. 'Skilled in playing' means skilled in playing. 'Harshly tuned' means tuned harshly. By 'endowed with sound' it shows that 'saravatī' means 'it has sound', that is, a lute. In 'suitable for work', here he says that the suffix 'ñña' is from the word 'kamma' in the sense of 'suitable', meaning 'suitable for work'. 'Softly tuned' means tuned softly. In 'in the even string/note', here 'even' means 'middle', and 'string' primarily means the string of a lute, secondarily a note, so he says 'in the middle note'. In 'energy and tranquility', here rejecting the meaning 'energy and tranquility', he says 'tranquility associated with energy'. By this, he shows that 'vīriyasamatha' means 'tranquility associated with energy'. By 'unite energy with tranquility', it should be understood that the meaning 'unite tranquility with energy' is also shown. In 'and balance of faculties', here showing that only the five faculties beginning with faith should be taken, not others, he says 'of the faculties beginning with faith'. By 'state of balance' it shows that the suffix 'tā' is in the sense of 'state'. 'There' means 'in the balance of faculties', or in the faculties beginning with faith. In 'and there take a sign', here he says that the suffix 'tha' is in the sense of 'when one thing exists, another exists', meaning 'when that tranquility exists'. When there is a mirror, as if a face-image arises as the agent, in that... The connection is that when tranquility exists, by which sign, being the agent, it should arise. The sign of tranquility is the sign of tranquility, the balance of the faculties. This same method applies to the rest as well. The four, beginning with the sign of tranquility, are called "sign" either by ellipsis or by general designation. Here, concerning "should declare another," by declaring another, he makes himself known as "I am an Arahant," so it is said, "he should make himself known as 'I am an Arahant'." Here, concerning "six bases," the word `ṭhāna` means "cause," so it is said, "six causes." By "having penetrated," etc., the intended meaning of the word `adhimutta` is shown. But the literal meaning should be understood as `adhimutta` because "he is released." "Arahantship is said" is the connection. `Hi` is for elaboration. Here, concerning "non-delusion," the word `iti`, which expresses the manner, should be connected to the preceding words as well, as in "renunciation is thus called," etc., and the connection should be made. By "devoid of penetration," here, concerning "mere faith only," it shows the meaning of `matta` as that which should be excluded. "By wisdom of penetration" means by "wisdom of the path." By "unmixed," it shows the meaning of `kevala` as unmixed. Here, concerning "they accumulate," the prefix `paṭi` has the meaning of "uninterrupted," the root `ci` has the meaning of "to increase," so it is said, "increase by repeated doing," and the connection is "for the sake of being free from passion through the penetration of the path." "His mind is inclined to that" means his mind is indeed inclined to that abiding in the attainment of fruition. Here, concerning "gain, honor, and fame," `labhana` is gain, `suṭṭhu karaṇa` is honor, `silokana` (praise) is `vaṇṇabhaṇana` (speaking praise), which is fame; gain and honor and fame is "gain, honor, and fame"; showing this meaning, it says "the gain of the four requisites," etc. "Of these very things" means of the four requisites themselves. By "both virtue and vows," it shows the dvandva compound of the word `sīlabbata`. Rejecting the meaning of "chaff" for the word `bhusa`, it says "strong ones." By "of the Arahants," here, concerning "not of him," it shows the scope of the pronoun `ta`. By "having taken," here, concerning "they consume/take completely." Shows the meaning of taking the element of 'paripubbaāpubbadā'. "Hi" means truly. The connection is that defilements do. "Tesam" means of defilements. Here, in "āneñjappatta," 'iñjana' is shaking, 'iñja' is movement. 'Na iñja' is no movement, 'aneñja' is unmoving. That itself is 'āneñja'. 'Taṃ patta' means attained that. Showing the meaning of "āneñjappatta," it says: "attained the unshakeable." "Vayañca" (and cessation). The word 'ca' (and) is for collecting what is unsaid. So it says: "cessation and origination." Here, in "upādānakkhayassa" (of the destruction of clinging), showing that it means "of one devoted to the destruction of clinging," it says: "the genitive case is used in the sense of application." By "origination and cessation," it shows that here, in "origination of sense-bases," the word "origination" should also be understood as cessation, because they are inseparable. "Sammā" (rightly) is a particle. It means "in the right way." So it says: "by means of the cause, by the method." Here, in "santacittassa" (of one with a tranquil mind), since the word "santa" (tranquil) also occurs in contexts of weariness etc., it says that here it means "in the sense of extinguished" (nibbuta): "of one with an extinguished mind." "Anunayapaṭighehi" (by attachment and aversion). "Anu" (after) repeatedly leads the mind to the object, that is 'anunaya' (attachment), which is greed. It strikes against the object, that is 'paṭigha' (aversion), which is hatred. 'Anunaya' and 'paṭigha' are 'anunayapaṭighā'. By these. The connection to be understood is: attachment arises towards the desirable, aversion arises towards the undesirable. 148. The story of rejecting sandals with double layers and so on. 245. Here, in "aññaṃ byākaronti" (declaring another), the word "añña" (other) is of two kinds: as a pronoun and as a pure noun. Among these, here it is a pure noun. That, however, occurs in the sense of fools, children, and arahants. Here, showing that it means "arahantship," it says: "declaring arahantship." "Yena" (by which) means by nature. "Arahā" (worthy one) means "is known as worthy." This meaning is known. That is its nature. "Suttavaṇṇanāto eva" (from the commentary on the Sutta itself) means from the Aṅguttara Commentary itself. "Na upanīto" (not brought near) means not brought up. "Ekacce moghapurisā" (some foolish men). The word "ekacce" (some) is a synonym for "aññe" (others). The word "mogha" (foolish) is a synonym for "tuccha" (empty). So it says: "others, indeed, are empty men." By "as if laughing," it shows that here, in "thinks it is laughing," the word "maññeti" (thinks) means "as if." "Asantam eva" (that which is not) means that which does not exist. Here, in "ekapalāsikaṃ" (single-layered), the word "palāsa" is a word for "leaf." A "paṭala" (layer) is like a leaf. ...thus, it is called "single-layered". In "eighty-cart-loads", the word "eighty" should be connected with the word "cart", meaning "to be carried by eighty carts". By "two cart-loads are one vāha", it shows the forty-fold nature of the vāhas. And in "an army of seven elephants", showing the nature of the army, it says "and six female elephants", etc. A group of seven elephants is "sattahatthikaṃ". Being seven armies, there are forty-nine elephants. Among them, seven are male elephants, and forty-two are female elephants. In "double-layered", the word "guṇa" here means "layer", so it says "two-layered". In "guṇaṅguṇūpāhana" (many-layered sandals), since "double-layered" and "triple-layered" are taken separately, showing the "guṇaṅguṇa" state by remainder, it says "it is said from four layers upwards". "Guṇaṅguṇūpāhana" means sandals with layer upon layer, sandals with many layers. The letter "ga" should be recited and written together with the vowel "u". But now in the books, the vowel "u" is not seen. 149. The story of the rejection of all blue, etc. 246. "All blue" means all sandals are blue, or it should be understood as "all blue" because they are blue in all places. And "there" means among those blue, etc. "Ummārapupphavaṇṇā" means its color is like the color of an ummāra flower. Similarly in the rest. In "addāriṭṭhakavaṇṇā" (wet-soap-nut-tree-colored), "adda" means wet. "Ariṭṭha" means a soap-nut tree or a crow. Therefore, "adda" means wet, "ariṭṭha" means a soap-nut tree or a crow. Thus, "addāriṭṭha" (wet soap-nut tree or wet crow), that very "addāriṭṭhaka", "addāriṭṭhakavaṇṇā" means its color is like the color of a wet soap-nut tree (or crow). "Among these" means among all blue, etc. "Having wiped" means having cleaned. In "even with a little", the word "pi" is for emphasis/possibility. What is the meaning of "what is the story" when all blue, etc., are distinguished? By "whose straps are blue", it shows a "bahiratthasamāsa" (compound expressing an external meaning) of the sixth case (genitive), meaning "whose straps are blue, therefore 'blue-strapped'". And "vaddhikā" means a strap. For it grows from the sole of the sandal, thus it is "vaddhikā", and it binds the sole of the sandal. This is called 'vaddhikā'. In all, in all yellow-strapped and so on. Even by these, even by blue-strapped and so on sandals. Sole, on the sole of the sandal. "Having tied with a strap" by this, it shows the meaning of the word 'khallakabaddhā' (tied with a strap), that it should be tied with this strap. Yona sandals, sandals of people of the Yona race. Having wrapped around, having wrapped all around. "Above... ...leg" by this, it shows a distinction from 'puṭabaddhā' (bound with a pouch). With cotton wool, with cotton called wool.