English
annihilation, slaughter; harming, destruction, injury, execution, punishment, killing. Death, passing away, dissolution, demise, decease; end, destruction, time, conclusion, departure. Departed, deceased, dead; pyre, funeral pile; cremation ground, cemetery, corpse, dead body. Headless trunk, body, headless, still active; and "sivathikā" is said, in an uncremated charnel ground. Prisoner, captive; life, breath is declared; prison, jail; torture, torment. Thus ends the Chapter on Warriors. Brahmin, twice-born, venerable, holy man, one who says "bho", Brahmin; learned in the Vedas, Vedic scholar; pupil, disciple, in masculine. Celibate student, householder, forest dweller, and monk; these four are, the stages of life, in masculine and neuter. Practicing together with virtues, fellow celibates, companions; preceptor, teacher; teacher, one who gives support. Having initiated or first, the twice-born teaches the Vedas; who (teaches) with the auxiliary texts and secrets, he is the teacher among Brahmins. Tradition, legend, instruction, history; sacrifice, ritual, offering; altar, ground prepared. Horse sacrifice, and human sacrifice, unhindered sacrifice; Sammāpāsa, Vājapeyya, these are the great sacrifices. Sacrificing priest. And the sacrificer, And the assembly member; Assembly, council, gathering, And also committee, parliament. Four assemblies: monks, Nuns, and laymen; And laywomen – these Are said to be eight assemblies. Of Tāvatiṃsa, Brahmins, Khattiyas, Māras, and householders; Of ascetics, the Four Great Kings, And Brahmās. The Gāyatrī, chief meter, Which has twenty-four syllables; It is the origin of the Vedas, The Sāvitrī, three-footed. Cooked offering is called caru, Sujā is the sacrificial ladle; Paramanna is milk-rice, Habya is called havi (offering). Yūpa is a sacrificial post, Araṇī are two pieces of wood; Gāhapatya, Āhavanīya, Dakkhināggi are the three fires. Renunciation, giving up, donation, Giving away, and dedication; Bestowal, distribution, Abandonment, going forth. The five great renunciations, Are said to be, noble one, of wealth, And of sons, wives, Of kingdom, and of limbs. Food, drink, house, clothing, Vehicle, garland, anointing, Scent, bed, lamp, These are the ten objects of giving. Giving on that day for the dead, This is the offering for the departed; Offering to ancestors is nivāpa, And saddha is that with meaning. For a man, a guest, a visitor, A welcome guest, or a stranger; One wishing to go elsewhere, Is a traveler, or one worthy of honor. Pajja is foot-water, etc., Seven guests, etc., in three (genders); Respect, veneration, worship, Offering, tribute, honor. Salutation is homage, Reverence and greeting; Aspiration and resolve, For a man, it is called paṇidhi. Invitation is respect, A prior arrangement. Searching, seeking, Investigation, quest; Service is attendance, That is ministration. Silence is not speaking, quietness, And that is order; Sequence, turn, Gradual order, for a man, is krama. Austerity and restraint, virtue, Or rule, and vow; Transgression, offense, and a, seclusion, separateness. 431. Minor and lesser rules are called 'samācārika'; But the primary holy life is said to be the other precepts. 432. That which turns away from evils, dwelling with virtues, Is known as 'upavāsa', abstaining from all enjoyments. 433. Ascetic, monk, recluse, renunciant, rich in austerity; A silent sage is a 'muni', an ascetic is called a 'isi'. 434. Those whose sense-faculties are restrained, they are 'yati' and 'vasi'; Sāriputta, also Upātissa, is called the General of the Dhamma. 435. Kolita, also Moggallāna, is one who has attained the Noble state; Stream-enterers and so on are 'sekha', a non-noble one is a 'puthujjana'. 436. 'Aññā' is also Arahantship, a 'thūpa' is a 'cetiya'; And the Treasurer of the Dhamma is Ānanda, these two are the same. 437. Visākhā, Migāra's mother, Sudatta, Anāthapiṇḍika. 438. A monk, and a novice, a probationer, and a nun, A female novice, it is said, these five are fellow Dhamma practitioners. 439. Bowl, three robes, body- band, razor, needle, And water-strainer, these are spoken of as the eight requisites. 440. A novice, and a junior novice, and a sky-clad ascetic; A naked ascetic, and a Jain ascetic, a matted-hair ascetic is one with matted hair. 441. Kuṭīsaka and so on, four, thirty and sixty-two views; Thus these ninety-six sects are declared. 442. Pure, restrained, clean, and skin is 'ajina'; Tooth-cleaner is 'dantakaṭṭha', bark-garment or 'tirīṭaka'. 443. A bowl, an alms-vessel, a woman; a water-pot is a 'kuṇḍikā'; And for a support-staff, a 'kattarayaṭṭhi', a woman. 444. That which is for the body's accomplishment, is always 'kammamaya', 'yama'; An action for an incidental accomplishment, is impermanent, it would be 'niyama'. Thus ends the chapter on Brahmins. 445. A 'vessa' and a 'vesiyāna', livelihood, occupation, living; Sustenance, and maintenance, farming, cultivation. 446. Trade, and commerce, cattle-rearing, animal husbandry; These are the three occupations of a 'vessa', householder, one living in a house, 'gihi'. 447. A farmer, a cultivator, a field, a cultivated field... A clod is said to be a piece of earth; a spade is a digging tool. 448. A sickle is a cutting tool, a scythe; a goad is a pricking, driving tool. A yoke-rope is a rope, a rein; a ploughshare is a ploughshare. 449. A plough, a plough, a plough; a plough-pole is a plough-handle. A peg is in the yoke-pin; a furrow is a plough-track. 450. Mung beans etc. are secondary grains; rice etc. are primary grains. Fine rice, paddy, and kudrūsa millet, wheat, varaka millet, barley, and foxtail millet are the seven grains; wild rice etc. are their varieties. 451. Chickpea and pea, and white mustard is mustard. 452. And foxtail millet is panic seed; flax is flax. Cultivated field, crop, and grain; paddy is stalk-bearing. 453. A stalk is a reed; and it, straw, is fruitless. Chaff, husk, and husk is on the grain-husk. 454. Blight is a crop disease; grain-dust is bran. A threshing floor is a grain-processing place; a clump, a bush of grass etc. 455. A pestle is a pestle; a winnowing basket is a winnowing basket. And a hearth is a fireplace; a mat is a mat. 456. A pot is a jar, a basin; a cauldron, a cooking pot, a plate, a pot. A pot and a jar, a pot and a jar. 457. A pot (in both genders) is a pot; a jar, a water-pot, a water-pot. A metal bowl is an eating plate; a measure, a bowl, and a vessel. 458. A head-pad, a head-pad; a bowl is a cup. In masculine, a ladle, a spoon; a granary, a storehouse is said. 459. Vegetable is vegetable; ginger is ginger. Dried ginger is that dry; pepper is pepper. 460. Sour gruel is said to be sour gruel; fermented rice water is husk-water. Sour grain gruel, fermented liquid, and salt is said to be salt. 461. Sea salt, rock salt; black salt is black salt. Vit-salt, and these five are varieties of salt. Indeed, of the soundless. 462. Jaggery, and treacle, sugar candy, Refined sugar, and sugar, thus; These are sugarcane products, In jaggery, a poison thorn. 463. Parched rice may be, and also unbroken grain, Parched grains, parched barley may be; Unbound flour-meal and gruel, Cakes, cakes are flour-cakes. 464. Rice-cook, soup-cook, Cook, kitchen-master, likewise; Rice-cook and flavorer, Soup, however, is a condiment. 465. Boiled rice or cooked rice, meal, Alms food, and food, or nourishment; Food, meal, a mouthful, Liquid gruel, feminine. 466. Chewable, however, eatable, lickable, And drinkable, are four kinds of food; Broth and likewise rice-water, A mouthful, a mouthful may be. 467. Cream of rice in the best cream, Food remnants in leavings; Eater of leavings and tamer, Thirst, however, is longing. 468. Hunger, craving, A relish for meat; Belching and eructation, Satiety, satisfaction, gratification. 469. Desire, indeed, desired, and abundant, Sufficient, as desired; Buyer and seller, caravan, Carriers, merchants, traders. 470. Seller, however, is a vendor, Buyer, however, is a purchaser; Creditor and wealthy person, Debtor, however, is a borrower. 471. A loan, however, is called a debt, Capital, however, may be a gift; Guarantee, earnest money, Merchandise, goods, in three (genders). 472. Repayment, exchange, A deposit, however, is called a trust; 473. Eighteen (numbers) in numerables, Numbers from one onwards in three (genders); In counting, however, and in numerables, In singularity, from twenty onwards; In group distinctions, even in plurality, Those (numbers up to) ninety are feminine. 474. Hundred, thousand, ten thousand, Hundred thousand, ten million, pakoṭi; Koṭipakoṭi, nahuta, Likewise ninnahuta also. 475. Akkhobhanī (feminine), bindu, Abbuda and nirabbuda; Ahaha, ababa, and also, Aṭaṭa, sogandhika, uppala. 476. Kumuda, and puṇḍarīka, Paduma, and kathāna also; Mahākathāna, asaṅkhyeyya, Not in these (are counted) from a hundred onwards. 477. Beginning with a koṭi, tenfold, Hundred-level. multiples of akkha in order; The fourth is half of one and a half, The third is two and a half, likewise. Two and a half, one and a half, indeed, One and a half, the second should be; Balance, pattha, finger, vasā, then measurement is threefold. Four vihi are a guñjā, Two guñjā should be a māsaka; Two akkha, five māsaka, eight akkha are a dharaṇa. A suvaṇṇa is five dharaṇa, a nikkha, indeed, is five of those; A pāda is the fourth part, then, ten dharaṇa are a pala. A tulā is a hundred pala, and then, a bhāra is twenty of those tulā; Then a kahāpaṇa, indeed, is called karisāpaṇa. A kuḍuva is one pasata, Four of those should be a pattha; An āḷhaka, four pattha, or a doṇa, four āḷhaka. A mānikā is four doṇa, a khārī (feminine) is four mānikā; Twenty khārī are a vāha, then, A kumbha should be ten ambaṇa. An āḷhaka, indeed, is a tumbha, a pattha, indeed, is a nāḷi (feminine); A vāha, indeed, is a cartload, and one, Ten doṇa, indeed, are an ambaṇa. A share and a portion,