English
"For cutting off the mouth of income" means for cutting off the mouth of tolls. By "house-sites," it rejects the word "vatthu" in the sense of "causal substance" and clarifies its meaning as "division of land." It is said that those deities cause to incline. "According to what is suitable" means whatever is suitable to wealth and power. "In the world" means in the world of beings. "Sound" means fame. "For that very reason" means for that very reason of the rise of that fame. By "a place of resort," it shows that in "noble resort," the word "āyatana" means "place of gathering." The connection is "whatever is called a place of buying and selling." By "of merchants... and... a place of buying and selling," it shows the meaning of "vaṇippato" (merchant's resort) as "merchants fall, gather here." It should be understood that the "ja" is dropped when it should be "vaṇijapato." In the Pāli, to show that "tesaṃ" (of them) is an omitted part of the text that should be supplied, it is said, "of those noble resorts, merchant's resorts." . Here, 'tesanti' is a genitive case in the sense of 'belonging to them', or it is a case of separation in the sense of 'determination'. 'Idanti puraṃ' means 'This is a city'. In 'Puṭabhedana', explaining the meaning of the word as 'where bundles are broken', it says 'bhaṇḍikabhedanaṭṭhāna' (place for breaking bundles). Expanding on the statement 'the word 'vā' is for collection', it says 'tatra hī' (for there indeed) and so on. 'Tattha tatra' refers to Pāṭaliputta, or to the three, fire, water, and mutual division. By 'aññamaññabhedā' (mutual divisions), it shows that the word 'mithu' in 'mithubhedā' (mutual divisions) is synonymous with 'aññamañña' (mutual). Although 'uḷumpa' and 'kulla' have similar meanings, it shows a specific difference in their function, saying 'uḷumpa' and so on. 'Uḷu' means water, and 'uḷumpa' is that which protects from it. 'Ka' means water, and 'kulla' is that which goes in it. In 'Aṇṇava', what is 'aṇṇava'? Is it a name for the ocean? It says 'aṇṇava' and so on. The interpretation is that 'aṇṇava' is a name for a body of water. 'Aṇṇa' means water, and 'aṇṇava' is that in which it exists. Since the word 'sara' is used in the sense of 'beginning with 'a'' and 'a section', it is said 'here, 'sara' refers to a river'. 'Idha' means 'in this verse'. 'Idanti' means 'this collection of meanings'. 'Ye' means 'those who are noble'. 'Te' means 'those who are noble', the connection is 'they cross'. In 'visajjapallalānī', the word 'visajja' is an absolute participle, and the word 'pallala' means 'a low-lying place', so it says 'visajja...pe...ninnaṭṭhānānī' (low-lying places). The interpretation is 'this person builds a raft'. The interpretation is 'it is said that wise people have crossed'. 287. In 'ananubodhā', it is a genitive case in the sense of 'reason', so it says 'abujjhanenā' (by not understanding). In 'sandhāvitaṃ saṃsaritaṃ' (wandered, transmigrated), referring to the past participle in the sense of object, it says 'mayā ca tumhehi cā' (by me and by you). This shows that it is a genitive case in the sense of agent. By 'atha vā' and so on, it shows the past participle in the sense of state. In 'saṃsitaṃ', the 'ra' of the root 'sar' is dropped, so it says 'saṃsaritaṃ' (transmigrated). By 'taṇhārajjū' (rope of craving), it means 'bhavanettī' (leader to existence) in the sense that it leads from one existence to another. shows what is called the net of becoming. 289. As for the colored clothes and ornaments, they are generally called "blue," so he says, "This 'blue' includes everything." There, in the passage "blue," etc. Of them, of the Licchavis. Their natural color is not blue, is the connection. This, the word "blue," etc. In "paṭivattesīti," the root "vattu" with the prefix or with an emphatic meaning, means to strike, so he says, "he struck." By "sajanapadaṃ," he shows that the word "āhāra" in "sāhāraṃ" means "janapada" (countryside). For the countryside, since it must be brought as a surrounding part of the city, and from it, royal officials bring tribute, therefore it is called "āhāra." The connection is: "You should give Vesālī with its countryside." In "aṅguliṃ phoṭesuṃ," the root "phuṭa" means to move, so he says, "they moved their fingers." In "itthikāyā," "itthikā" means a woman, being smaller than a man, by her. 178. The Story of General Sīha 290. In "dhammassa ca anudhammaṃ," the word "dhamma" means cause, so he says, "the consequence of the cause." The word "parehi" is the agent of the word "vutta." The word "vuttakāraṇenā" is the instrument of the word "sakāraṇo." Any slight argument of yours, is the connection. The word "viññūhi" is the agent of the word "garahitabba." The word "garahitabbakāraṇaṃ" is the object of the word "na āgacchati." In "anabbhakkhātukāmā," the prefix "abhi" means to overcome, and the root "khād" with the prefix "ā" means to declare, so he says, "not wishing to declare after overcoming." 293. In "anuviccakāraṃ," the word "anuvicca" is the root "vic" with the "tvā" suffix, so he says, "having investigated." By "cintetvā," he shows that the root "vic" means knowledge. By "kātabbaṃ," he shows that "kāranti" means "what is to be done." "Paṭākaṃ" means a banner or flag. By "āhiṇḍeyyuṃ," he shows that the root "yā" with the prefixes "pari" and "ā" in "pariyāyeyyuṃ" means to go. In the Pāli, there is also the reading "parihareyyuṃ." "Āhiṇḍeyyuṃ" means to wander. anti. Muddhaja is the third letter. In "opānabhūta," showing the meaning "opāna-like," he says, "standing like a prepared well." With "udapāno," he shows that the word "opāna" means "well." For a well is called "opāna" because all people descend into it and drink from it. "Imesaṃ" refers to these Nigaṇṭhas. "Hī" means truly, or because. "Dānaṃ sampattānaṃ dātabbameva" means that alms should indeed be given to those who have arrived, therefore, do not cut them off, is the connection. "Uddissā" is a gerund, and it is a compound with the following word "kata," so he says, "done having intended." The same method applies to "paṭiccakamma." 294. "Paṭiccakamma" is a name for "nimittakamma," is the connection. "Yo" means whichever person. Just as there is the act of killing for a murderer, so too for her, is the connection. In "na jīrantī," the root "jara" means "to go," so he says, "they do not go." 179. The story of allowing suitable land 295. In "bahārāmakoṭṭhake," it is the locative case in the sense of proximity, so he says, "near the outer monastery enclosure, meaning outside and near the monastery enclosure." "Acchantī" means they dwell. "Etaṃ" refers to this word "paccantima." "Dhuravihāropi" means even the principal monastery. "Tattha tattha" means in that very place. "Anupageyeva" means early in the morning. "Oravasaddaṃ" means the sound called "uccaravasa." "Kapilasuttapariyosāne" means at the end of the Kapila Sutta, which is included in the Sutta Nipāta (Sutta Nipāta Commentary 2, Kapila Sutta description). "Pañcasatānaṃ kevaṭṭapurisānaṃ" is the connection to five hundred fishermen. In "ussāvanantikādīsu," the decision should be known thus, is the connection. "Yo vihāro kariyatī" is the connection, meaning whichever monastery is being built. "Bhūmigatikā" means those whose going is like the going of the earth. "Patiṭṭhāpentehi bahūhi bhikkhūhi patiṭṭhāpetabbo" is the connection, meaning it should be established by many monks who are establishing it. "Nicchārentehi bhikkhūhi" is the connection, meaning by monks who are making a decision. "Sayanti bhikkhu" means the monks lie down. "Taṃ pana" refers to the statement, "I determine this suitable hut for the Sangha." "Avatvāpi" means even without saying, and the word "pi" also includes the meaning "even having said." Commentary. In them, in the three commentaries, such as the Great Commentary. Here, in the hut for the proclamation of completion. Strengthening the statement "it is allowable at the same time," he says, "if indeed," etc. In the statement, in the statement "we make a suitable hut." In that, pillar. By that very, by the very state of being unmade. Indeed, truly. Here, in many. From which, from a lump of bricks, stones, and earth. By the very method stated, by the very method stated: "surrounding it with many, we make a suitable hut." Bricks, etc., bricks, etc., to be consecrated with "we make a suitable hut." The connection is that it is stated in the Andhaka Commentary. Thus, just as it is stated in the Andhaka Commentary, so too. The proclamation of completion is that which has as its end the lifting and establishing of pillars, etc., and the proclamation "we make a suitable hut." In them, in the two cow-resting huts. Where, in the hut. The connection is that the monastery is not enclosed. Again, where, in the hut. This, hut. In both places too, in both the monastery-dwelling and cow-resting huts. The interpretation is that even if it is mostly enclosed, it is still called enclosed. Here, in a monastery that is half-enclosed or mostly enclosed. Where cows enter and sit comfortably, that is a cow-resting place, a cowshed. Like cow-resting places, a cow-resting hut. The connection is that people say. This, hut. Even when said, in the word 'pi' (even), it refers to the statement "we give a suitable hut." The connection is that it is stated in the Andhaka Commentary. The interpretation is: "because it is allowable, therefore." For them, for the remaining fellow practitioners, devas, and humans. By them, by the remaining fellow practitioners, devas, and humans. Again it is said, what is said? He says, "for a bhikkhu...etc....it is." Also, for others. That, statement. Indeed, truly, or because. The interpretation is: "it is either truly belonging to the Saṅgha or truly belonging to the bhikkhu." Thus, the connection is that it is well said. A householder's hut is that which belongs to householders. "Having proclaimed the formal act" is merely an indication,