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Discourse on the rejection of all skins, etc. 255. "Dīpipotako" (leopard cub) – like a leopard cub, so it is a dīpipotaka calf. "Bhittidaṇḍakādīsu" (in wall-sticks, etc.) – in sticks, etc., related to walls. The word 'ādi' (etc.) includes wall-pillars, etc. 256. He who cannot enter a village without sandals is called a sick person – this is the connection. 157. Discourse on the story of Soṇa Kuṭikaṇṇa 257. "Etena" (by this) – by the reading "kuraraghare" (in the house of Kurara). "Assa" (of him) – of Mahākaccāna. "Papātanāmako" (named Papāta) – because there is a great precipice here, therefore, it is named Papāta. "Etena" (by this) – by the reading "papātake pabbate" (on Papāta mountain). "Assa" (of him) – of Mahākaccāna. "Koṭiagghanakaṃ piḷandhanaṃ kaṇṇe etassatthīti kuṭikaṇṇo" – indicating the meaning of the word 'kuṭikaṇṇa' (having a pierced ear) as "he has an ornament worth a crore in his ear," it says, "koṭiagghanakaṃ pana" (but worth a crore), etc. "Piḷandhati anenāti piḷandhanaṃ" (that by which one adorns is an ornament), an alaṅkāra (decoration). The fourth letter is 'dantajo' (dental). "Pasādajanakaṃ" (generating faith) – by this... does not generate faith, thus "inspiring" - shows the meaning of the word. "To be inspired" means "to be made to have faith", "worthy of inspiring faith" - that is the meaning. "Meaning-word" means "meaning is spoken by this", thus "meaning-word". In the Pāli texts now, the reading "pasādanīya" is not found. Before the word "pāsādika", only the reading "dassanīya" exists. Here, in "supreme taming and calming", showing the meaning of "taming" as knowledge and restraint of faculties, and the meaning of "calming" as concentration and calming of mind, it says "supreme taming and also" and so on. The word "ca" (and) indicates a dvandva compound. "Of various agitations" means "of various movements, called views and thoughts, that arise contrary to what is proper". By "energy faculty", it shows that in "one whose faculties are restrained", the word "restrained" means "energy". Here, in "nāga", showing the meaning of the word as "there is no evil, no fault for him, thus nāga", it says "faultless". "From what day onwards?" it says, "From the day of my ordination onwards". "Black earth is superior here" thus "kaṇhuttarā" (black-superior) - showing the meaning, it says "kaṇhamattikuttarā" (having black earth as superior). By "above", it shows the meaning of the word "uttara". By "by the hooves of cattle", it shows that because the hooves of cattle are like thorns, they are called "cattle-thorns". The connection is "to protect those cattle-thorns". The connection is "thus the ground becomes rough". "By these" means "by these four grasses, eragu and so on". "That" means "eragu grass". "By that" means "by moragu grass". The connection is "the color of the being". Here, in "he prepared a lodging", what kind of lodging did he prepare? It says, "he prepared a cushion or a mat". And having prepared it, he informed Soṇa. What did he inform? It says, "Friend," and so on. The connection is "the Teacher wishes to stay". 258. By "to that Soṇa", it shows that here, in "let it occur to him", the word "taṃ" is used in the sense of "to him". "That" means "yours". "Those of the Aṭṭhakavagga" means "a group of eight measures, or a group of eight, for these, thus Aṭṭhakavagga". which are. Sixteen suttas, such as the Kāmasutta (Sutta Nipāta 772 onwards). The connection is "if a person is endowed." The word "api" (even) in "ariyopīti" shows that it is not only one who is pure who does not delight in evil, but even a noble one. The passage from "Paṭibhātu taṃ" up to "sucīti vuttaṃ" is found only in some commentary books. Here, in "Ayaṃ khvassa," the word "assa" is a verb, so he says "bhaveyyā" (it would be). "Paridassesīti" means he explained by dividing into five categories. The construction is: "This is the time for that statement which my preceptor makes known to me." 259. Here, rejecting the meaning "with the preceptor as the fifth" in "Vinayadharapañcamenāti," he says "with the announcer-teacher as the fifth." "Upāhanakosakoti" is a pouch, a place for putting shoes. There is nothing improper about sheepskin or goatskin. But regarding deerskin, some is permissible, some is not. Explaining this distinction, he says "migacamme" (in deerskin) and so on. "Etesaṃyevāti" refers to these six, such as the antelope. "Aññesaṃ panāti" refers to those other than the six deer. The connection is "their skin is not permissible." In the verse, the monkey, the black lion, the sarabha, and the kadalimiga, and some other wild animals, these too, is the construction. "Tesanti" refers to the monkeys and so on. "Tatthāti" refers to the verse, or among the monkeys and so on. By "Sīhabyagghaacchataracchā" (lions, tigers, bears, hyenas), he shows the nature of wild animals. He says "na kevalaṃ" (not only) and so on, meaning these are not the only wild animals. "Etesaṃyevāti" refers to these very lions, tigers, bears, and hyenas. The connection is "their skin is not permissible." "Yesanti" refers to the six, such as the antelope. "Teti" refers to those six, such as the antelope. The construction is: "Indeed, it is true that the skin of all these wild animals is not permissible." "Āharitvā vā na dinnanti" means it was brought but not given, or placed in the hand or at the foot but not given. By "Gaṇanaṃ na upetī," he shows the meaning "gaṇanūpaganti" (it enters into calculation), which means it is counted. "Adhiṭṭhitañcāti" means "but if it is determined." "Yadāti" means "at which time." "Tatoti" means "from that time." Thus The explanation of the chapter on leather is concluded. 6. The Chapter on Medicines 160. Discourse on the Five Medicines, etc. In the Chapter on Medicines, showing the meaning that "sāradika" means "arisen in the autumn season," it says "by that which has arisen in the autumn season." By "due to a bile disorder," it shows the nature of the affliction. Explaining the cause of the bile disorder, it says "for in that..." and so on. "By that" means "by that cause." "Of them" means "of the bhikkhus." "Gone into the interior of the stomach" means "gone into the interior of the stomach." The meaning is that it enters the inside of the intestines. "For the purpose of food" means "the function of food," or "the function to be done by food." 261. "They do not cover" means those medicines and foods do not cover. Why? Because the foods are undigested. Thus, showing this meaning, it says "they do not digest." Because they do not cover, they are unable to alleviate the wind disease. And here, by "they do not digest," it shows the cause of not covering. By "they are unable to alleviate the wind disease... etc.," it should be understood that it shows the result of that very thing. By "unctuous," it shows the meaning that "they are unctuous" means "they are oily." Regarding "by a food-covering," here "food-covering" means "lack of appetite for food," "that which does not produce a desire for food," so it says "by lack of appetite for food." 262. The explanation is that the determination should be known in "they breathe out," etc. In the Pāli, to show that the words "received, cooked, mixed" are to be connected with the word "to consume" as adverbs, it is said "received at the proper time," etc. Regarding "to consume with the use of oil," it says "for seven days" as to how long it should be consumed with the use of oil. 161. Discourse on Root Medicines, etc. 263. The word "pi" (also) in "the determination of root medicines, etc." refers to the determination in "they breathe out," etc. "Here" means "in the Chapter on Medicines." "Whatever" means "the determination." "Grinding stone" means "grinding" is that by which one grinds, and that itself is the stone, thus "grinding stone." By this, it sits being unmoving, thus It shows the meaning of 'nisada'. 'Pisanapotaka' means 'pisana' because it is ground with it, and it is 'potaka', so it is 'pisanapotaka'. By this, it shows the meaning of 'nisadapotaka' as 'potaka' from 'nisada'. 'Hiṅgujāti' means 'hiṅgu families'. Regarding 'sāmudda', showing the meaning of the word as 'sāmudda' because it stays in the ocean, it says "on the seashore" and so on. By "tīre" (on the shore), it shows that the seventh case ending in "samudde" (in the ocean) is used in the sense of proximity here. 'Pakatiloṇa' means natural salt, not cooked with ingredients. By "pabbate uṭṭhahati" (rises on the mountain), it shows the meaning of 'sindhava' as rising on the mountain named Sindhu. Showing the meaning of the word 'ubbira' as 'ubbita' (risen) from the ground, it says "the sprout rises from the ground". According to this commentary, only the third letter 'oṭṭhaja' is appropriate, but in the books, the fourth letter is seen. "Ubbhida" is also a reading. 'Bila' means a portion. Therefore, showing the meaning of 'bila' as cooked with ingredients in portions, it says "cooked with ingredients". In the Abhidhāna (in verse 461 of Abhidhāna), there is a reading "bilāla". 'Ta' means 'bila'. 264. The connection is that someone has a body odor like the body odor of horses and so on. 'Tassāpi' means even for the bhikkhunī. By the word 'pisa', it includes bhikkhus suffering from itching and so on. Because the word 'chakaṇa' is used for the dirt of horses and so on, it is said "gomaya" (cow dung). 'Pākatikacuṇṇampi' means even unrefined powder. 'Etampi' means even natural powder. 'Ta' means raw meat, the connection is "not eaten". 'Ta' means raw blood, the connection is "not drunk". 'Amanussa' means a being similar to a human. 'Ta' means raw meat and blood. 265. "Añjana" is a general name, so it says "añjana is a comprehensive word". 'Sabbasaṅgāhakavacana' means a comprehensive word for all añjanas. 'Eta' means this word "añjana". 'Añjana' means that with which the eye is anointed or smeared. i, or collyrium makes the eye clear; Tālujo is the third letter.