English
'Tanti' means the Pāli text itself, or the activity itself. 455. 'Yo' means a bhikkhu. The connection is that he produces a thought. 'Tumhe' is said referring to those who speak the Dhamma. 'Kiṃ bhaṇatha' means what words do you speak? The connection is having asked thus. 'Tesañca' means of the Dhamma-speakers. And of the others, the non-Dhamma-speakers. 'Ime' means these bhikkhus on one's own side. 'Tesaṃ' means of the non-Dhamma-speakers. "He invalidates the act" means he invalidates the act, according to the saying (Mahāva. 389): "Bhikkhus, if the fourth person, being of different communion, were to perform an act, it is no act, nor should it be done." 'Itaresampi' means also of the Dhamma-speakers. Even one who sits on the side of the Dhamma-speakers but adopts the view of the non-Dhamma-speakers is indeed of different communion to the Dhamma-speakers; this method is not stated here, considering it is implicitly established by the stated method. 'Evaṃ' and so on is the conclusion. 'Yo' means a bhikkhu, the connection is that he enters, he takes. The construction is "having sat down." 'Ime' means these bhikkhus on one's own side. 'Itare' means the other bhikkhus on the other side. 'Tesaṃ' means of the Dhamma-speakers. Wherever, there. or else he takes sides with any of the Dhamma-speakers. He takes them as "these are Dhamma-speakers," meaning he takes the bhikkhus who have taken that side, whether rightly or wrongly, as "these are Dhamma-speakers." 456. An act done by the body is a bodily act. An act done by speech is a verbal act. Therein, bhikkhus who demonstrate a bodily act demonstrate it by striking. Bhikkhus who demonstrate a verbal act demonstrate it by speaking harshly. Therefore it is said, "striking with the body," and so on. "Demonstrate" means they bring it about. By "through anger," the meaning "through affection" is excluded. "Unrighteous" means to be done unrighteously. By "duties," the form of the suffix -iya is shown. In "asammodikā," there is a elision of the 'y' sound, so it says "asammodikāyā." By "conversation," it shows the form of the suffix -ṇika, making it "asammodikā" as it generates disagreement. "Leaving the vicinity" means here that the vicinity is the place where hands reach when striking each other; that is the meaning of "leaving that." In "āsanantarikāyā," it shows that "āsanantarikā" means "one seat is an interval, separated by this sitting action," so it says "one seat as an interval." By "having done," it shows the adverbial nature. 457-8. This is the intention of that bhikkhu, thus is the connection. "These" refers to the bhikkhus overcome by anger. "But the Blessed One spoke," is the connection. By "anattho ato," it shows the elision of the 'o' vowel in the word "anatthato." Showing the meaning of those words, it says "from this," and so on. By "or else," and so on, it shows that instead of "anatthado," it is said "anatthato" by changing the 'da' sound to 'ta' sound, as in "sugato," and so on. "Anatthado" means "one who gives harm," thus "anatthado." 464. In "puthusaddo," the word "puthu" means "great," so it says "great." "His" refers to the person causing the quarrel. In "samajano," the word "sama" means "similar," so it says "of one kind," a compound of equal status. This (is the meaning). The construction is: 'This person is a quarrel-maker.' Therein: among quarrel-making people. The connection is: 'This is also another reason.' The construction is: 'No one, not even one, thought.' By this, in 'amaññaru', the ending 'ru' is shown as a substitute for the case ending. Explaining 'parimuṭṭha' as 'those whose mindfulness is lost', it says 'parimuṭṭhasatino' (of lost mindfulness). In an eight-syllable stanza, because it is said 'the fifth (syllable) is light everywhere', the fifth 'ra' becomes short. Therefore it is said, 'the 'ra' sound is made short.' 'How speaking?' means 'speaking words'. In 'mukhāyāma', the word 'āyāma' is a synonym for 'extension', and extension is 'spreading out', so it says 'to spread out'. By the suffix 'tuṃ' indicating the dative sense, it shows a word used in the dative sense. Explaining 'nīta' as the secondary object of the passive participle 'kita', it says 'this shamelessness'. Because it is a verb with two objects, the primary object 'attano' (one's own) should also be supplied. 'Taṃ' means 'quarrel'. By the word 'jāna' (knowing), it shows the meaning and the sentence of the word 'vidū' (wise). The intention is that the meaning of the word 'vidū' should be understood as 'those who know, they are wise'. 'Sādīnava' means 'accompanied by fault, by defect'. 'Ayaṃ' means 'quarrel'. In 'yeca taṃ upanayhanti' (and those who bear ill-will towards it), to show the object of 'taṃ', it is said 'āghāta' (resentment). 'Ye' means 'those people'. 'Upanayhanti' means 'they bind, they tie'. In 'sanantana', the word 'sanantana' is a synonym for 'ancient', so it says 'ancient'. By 'aññe' (others), in 'pare' (others), it negates meanings like 'the latter part' for the word 'para'. In 'mayamettha yamāma' (we here go), to show the object of 'ettha', it says 'in the midst of the Sangha'. The root 'yamu' means 'to go', and the 'sa' is merely a particle, so it says 'we go'. By 'we constantly and continuously go near death', it shows the meaning of the word 'na jānantī' (they do not know). The construction is: 'Therein, those who are wise among the great multitude.' 'Evaṃ hi' means 'just so'. Those knowing, those wise ones, should practice. This is the explanation. Medhagā are quarrels, proceeding, going, harming, striving. Some say the suffix ṇvu comes from the root medha. According to their view, the reading would be 'medhakā' with the first syllable. 'Tesampi' refers to Brahmadatta and Dīghāvu, the princes. 'Saṅgati' means meeting. 'Vo' means 'your'. For whom, for you, neither the bones of parents were broken, nor lives were taken, nor cattle, horses, or wealth were seized. This is the explanation: 'Why is there no meeting for you?' Here, regarding 'all dangers', showing the reason for 'all' and the gender change, it says: 'both manifest dangers and hidden dangers'. By 'having overcome', it shows that 'abhibhuyya' is a word ending in the 'tvā' suffix. 'Tena' means 'by a wise companion'. Here, regarding 'like a king', having made the word division 'king like', showing Mahājanaka and Arindama as kings by way of illustration for the word 'king', and showing 'like' as indicating comparison, it says 'just as', etc. The words 'country' and 'conquered territory' are synonyms. Because the qualified and the qualifier are understood by usage, it is said 'a conquered country'. By 'like an elephant-nāga in the forest', it shows the word division. Showing the meaning of those words, it says: 'Mātaṅga is called an elephant', etc. By 'is called an elephant', it shows that an elephant is called 'mātaṅga' by the meaning of the word 'mātaṅga' because 'its body is a great limb'. The 'māta' is a substitute for 'mahanta'. The word 'nāga' is used in five meanings: for a snake, for an elephant, for a nāga tree, for the excellent, and as a proper name. Here, showing it is in the sense of 'excellent', it says: 'Nāga is an appellation for the great'. Here, regarding 'like a great elephant in the forest', having shown 'like' as indicating comparison, it shows the meaning by saying 'just as indeed', etc. By 'and just as Pālileyyaka', it shows the nature of the elephant-nāga by way of illustration. 275. The Story of Pālileyyaka's Departure 467. Pālileyyaka means the elephant-nāga dwelling in the Pālileya forest thicket. "Elephant" and "naga" Are said as synonyms, Therefore, to indicate a greater meaning, It says "great elephant." By those going further and further, By those elephants and so on, The meaning is "with broken tops." "Broken down, broken down" Showing that "obhagga" means "Broken and thrown down," It says "broken and broken and thrown down." By "from a high place," It shows the meaning of "down" For the prefix "ava." "Of this" Means of the elephant-naga. "Those" Means elephants and so on. "By those" Means by elephants and so on. "By those drinking," That is the meaning. "Muddy waters" Means waters mixed with mud. "Of the plowshare-tusked," Here, showing that "īsādanta" means "He whose tusk is like a plowshare," It says "of him whose tusk is like a chariot-pole." By "chariot-pole," It excludes the plowshare. "That which is one" Means which is one. The word "yaṃ" Means "cause," Therefore it says "because." "Of this naga" Means of the elephant-naga. "By the naga" Means by the Buddha-naga. "As long as he pleased," Here, to indicate how long he pleased, It says "three months." "By this much" Means by this three-month dwelling. "It was spread," That is the connection. "Everywhere" Means throughout the entire continent of Jambudipa. By "residents of Kosambi," It shows that "kosambaka" means "Those who reside in Kosambi." 276. The Story of the Eighteen Matters 471. By "taking a view," It shows that the meaning is "It is taken, taking." 475. "On that very day" Means on that very day Of making the Saṅgha harmonious. 476. "Not going from root to root" Means not going from the root to the root. By "departed from the meaning," It shows that "atthāpetā" means "Departed from the meaning." By "having attained only the letter," It shows that "byañjanūpetā" means "Having attained only the letter." 477. "When matters have arisen," Here, it says that the word "jāta" Is a synonym for "uppanna" (arisen), Meaning "when Vinaya matters have arisen." And that word Should be applied in all phrases Such as "in the Saṅgha's duties." "Of great benefit," Showing that "mahatthika" means "This has a great meaning, reckoned as benefit," It says "Great benefactor." Here, in "Anānuvajjo paṭhamenāti," the word "paṭhama" indicates "tāva," so it says "tāva." "Sīlatoti" means "by virtue." "Upekkhitācāroti" means "conduct observed from origin.