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is not applied to a person who is not yet consecrated as king. And in the commentary, it is said, "Rāhu means Rāhuggaha." Even if they were to say that because the phrase "Rāhulo is born, a fetter is born" exists, the word "gaha" (seizing) with the meaning of "taking" is mentioned in the commentary as synonymous with the word "lā" (seizing) in the sense of a state of being, even this is not appropriate, because the reading "Rāhulānaṃ jātaṃ bandhanaṃ jātaṃ" (a seizing for Rāhulas is born, a fetter is born) would have to be said. For this word "Rāhula" is a word denoting a substance, like the word "Sīhaḷa" (Sinhalese), and never a word denoting a state of being. Therefore, not accepting that reading "Rāhulo is born, a fetter is born" which was wrongly inserted by some, (we take) "Rāhu is born, a fetter..." The reading “born” should be adopted, and essentially accepted, as it is seen in many very pure manuscripts, and has been recited by ancient teachers and preceptors with deep and subtle wisdom. Here is the intended explanation of the meaning: When the Bodhisatta heard the news of his son’s birth, “Rāhu is born,” he was stirred with emotion and said, “Now Rāhu is born to me.” Indeed, the meaning is that Rāhu has arisen to seize me, in the sense of not letting go to be freed. With “a bond is born,” he says, “a bond is born to me.” Thus, it is said in the commentary, “Rāhu means a Rāhu-seizure.” There, Rāhu-seizure means “seizes” is a seizure, Rāhu himself is the seizure, a Rāhu-seizure. The meaning is, “My captor Rāhu is born.” Or, “seizing” is a seizure, Rāhu’s seizure is a Rāhu-seizure. The meaning is, “Rāhu’s seizing has come to me.” For the son is like Rāhu. The father is like the moon, being seized by the son-Rāhu. However, some, seeing the passage “Let him be Rāhula,” and thinking that “Rāhu is born” does not fit with this, but “Rāhula is born” does fit, thus recite and write the text in this way. Therefore, that text, recited and inserted without examination, should not be adopted. The aforementioned ancient text, approved by the ancient teachers, should be adopted by the venerable ones, because of its consistency with the meaning and its non-contradiction with the commentary. There, “skillful” (kusala) means wisdom (ñāṇa) is called “kusa” because it cuts (sānato) and thins (tanukaraṇato) bad, evil qualities. That which is to be obtained (lātabbaṃ) and brought forth (pavattetabbaṃ) by that kusa is “kusala.” “Foolish” (bāla) means one who takes (lāti, ādadāti) two disadvantages, namely those pertaining to this world and the next, like Devadatta and Kokālika, is a fool. These are its synonyms: A fool, unlearned, and other, Ignorant, unperceptive; Unwise, unskillful, Dull-witted, bad-minded, sluggish. Dumb and senseless, without wisdom, Dull-witted, unseeing, beastly; Unknowing, blind fool, Unwise and unlearned. “Elderly” (mahallaka) means one who takes (lāti, gaṇhāti) greatness (mahattaṃ), an old man. These are its synonyms: Aged, elderly. Old, wise, old, and aged; The word 'elder' and these words, are terms for old age. Thus indeed – "An elder not seeing far, came to beg for eyes"; In such instances, the word 'elder' should be understood as referring to an old person. These names, however, are to be spoken for a woman in the feminine gender: Old, aged, old, wise, old, and aged; The word 'elderly woman' and these words, are names for an old woman. Dala to split, to spread. It splits. It spreads. A split tree. A spread out piece of land. Ala to adorn. It adorns. Adornment, adorned, adorned. In the poetic compositions of poets, such as "even among those adorned with ornaments, those free from ornaments," the word 'alaṅka' here refers to a special kind of adornment. Some here read the root 'ala' as meaning 'to adorn, to include, to prevent,' and they desire the form 'alatī'. But we do not desire the 'ala' root to mean 'to include' or 'to prevent,' as it is not seen in usage. However, the particle 'alaṃ' is seen to mean 'to include' or 'to prevent' in phrases like "enough of all this. Enough for me with that kingdom." Mīla to close the eyes. It closes the eyes, it closes, it opens. Closing the eyes. Bila to prop up. It props up. Nīla to be blue. Blue cloth. Sīla in concentration. It concentrates. Virtue, concentration. Here, 'sīla' means virtue in the sense of concentrating. This is stated in the Visuddhimagga: "By what meaning is 'sīla' virtue? 'Sīla' is virtue in the sense of concentrating. What is this 'concentrating'? It means the composure or non-disruption of bodily actions, etc., by way of good conduct. Or it means the upholding or foundation of wholesome states by way of being a support. Indeed, experts in word characteristics approve of these two meanings here. Others, however, explain the meaning here in ways such as 'sīla' is virtue in the sense of being a head, 'sīla' is virtue in the sense of being cool." There, "experts in word characteristics approve of these two meanings" refers to the meaning of the 'sīla' root in its two groups: "sīla in concentration, sīla in upholding." For this indeed For the root in the Curādi group, in the sense of holding, the forms "sīleti, sīlayati" occur, and their meaning is also 'he holds'. Here, however, being from the Bhūvādi group, in the sense of composing, the form "sīlati" occurs, and its meaning is 'he composes'. Again, here, for the easy understanding of listeners, explanations are given. It composes, it concentrates, by means of good conduct of bodily actions etc., it does not scatter – therefore, sīla (virtue). Or, they compose, they concentrate the mind by this – therefore, sīla. These are explanations according to the Bhūvādi group. However, according to the Curādi group, it holds wholesome states, it holds them firmly as a foundation, it holds them extensively – therefore, sīla. Or, by this, good people hold wholesome states, they hold them extensively – these are the explanations for sīla. Kila, in binding. He binds. Binding. Kūla, in covering. It covers. A bank. Trees growing on the bank of a river. He binds the bank. I live on the river bank. It covers, it obstructs, it does not allow water to go out – therefore, kūla (bank). Sūla, in pain. It pains. Pain. It does not cause ear-pain. Tūla, in lightness. Lightness means being light, because it is not to be valued even as much as a dung-pellet. It is light. Like cotton blown by the wind. Pula, in accumulating. It accumulates. Five heaps. Mūla, in establishing, it establishes. A root. The word mūla is seen in the sense of 'actual root' in phrases like "one should pull out the roots, even if they are only the size of a rice-stalk". In the sense of 'uncommon cause' in phrases like "greed is a root of unwholesome states". In the sense of 'vicinity' in phrases like "until midday the shade spreads, in a windless place leaves fall, by this much it is the root of the tree". Here it is said – The word mūla, in the sense of 'actual root', is seen, and likewise; In the uncommon cause, and in the vicinity, it occurs. Phala, in producing. The tree bears fruit. Eating tree fruits. Great fruit, great benefit. The fruit of stream-entry. There, 'they bear fruit' means 'great production'. Phala, in breaking. It breaks. May your head split into seven pieces. The feet split. There, 'may it split' means 'may it be broken'. Phala, in indistinct sound. The thunderbolt s To shake. These two, monks, do not tremble when the thunderbolt strikes, when it makes a sound. To make gestures. Making gestures is making coquettish movements. Makes gestures. In blooming, opening, expanding. Blooms. Bloomed. The kiṃsuka tree has bloomed. The lotus forest is well-bloomed. Eighty cubits high, the great sage Dīpaṅkara; Shines like a lamp-tree, or a blooming Sāla king-tree. Repairing broken things and withered flowers. To be loose. Looseness is the state of being loose. Becomes loose. Velu, celu, kelu, khelu, pelu, belu, selu, sala, tila: in movement. Moves. Moves. Moves. Moves. Moves. Moves. Moves. Moves. Moves. Garment, rabbit. Here, "celanti" means garment. "Pelako" means rabbit. To move. Moves, stumbles. A bad person. "Khalo" means a wicked person, an unvirtuous person, a bad person, an evil person. To collect. Collects. A threshing floor. "Khalanti" refers to a piece of ground that is a place for storing rice. For here, they collect, heap up, make a pile of grains, therefore it is called "khalanti". As in the usage: "He frequently goes to the threshing floor, the hall, the cattle, the field." To swallow. Swallows. A person does not understand the swallowed fly. To eat. Eats. Throat. They eat, consume, swallow with this, therefore it is called "galo". "Galo" is called the neck/throat. Sala, salla: in swift movement. Swift movement is quick going. Moves swiftly. Darts. A dart, an arrow. And here, "sallaṃ, usu, saro, sallo, kaṇḍo, tejano" are synonyms. To obstruct movement. Obstructs movement. To be sick, to be weary. Becomes sick. Sick, sickness. "Gilāno" means unwell. Indeed, it is said in the Vinaya: "I am not unwell." And in the Commentary, it is said: "I am not unwell" means "I am not sick." To wither, to fade. In the drooping of the body. Withers, fades. Withering, fading, drooping. To cling, to be attached. In clinging to "mine". Clinging to "mine" is the grasping of "this is mine" due to craving and wrong view. Clings. To whom do you cling? Sala: in moving and covering. Vala, valla: in moving. The particle "ca" (and) is for the sense of covering. Moves, covers. Skillful. It moves. It moves. A fence. Here, skillful means: it stirs, it moves, it shakes, it destroys evil states, therefore it is skillful. The good restrain, close, shut the door to suffering with it, therefore it is skillful. Crows and other creatures gather, restrain, protect themselves from eating others here, therefore it is a fence. Mala, malla: to hold. It holds. Dirt. It holds. A wrestler.