Dighanikaya 29.164

29.164

Evaṃ me sutanti pāsādikasuttaṃ. Tatrāyamanuttānapadavaṇṇanā – vedhaññā nāma sakyāti dhanumhi katasikkhā vedhaññanāmakā eke sakyā. Tesaṃ ambavane pāsādeti tesaṃ ambavane sippaṃ uggaṇhatthāya kato dīghapāsādo atthi, tattha viharati. Adhunā kālaṅkatoti sampati kālaṅkato. Dvedhikajātāti dvejjhajātā, dvebhāgā jātā. Bhaṇḍanādīsu bhaṇḍanaṃ pubbabhāgakalaho, taṃ daṇḍādānādivasena paṇṇattivītikkamavasena ca vaḍḍhitaṃ kalaho. ‘‘Na tvaṃ imaṃ dhammavinayaṃ ājānāsī’’tiādinā nayena viruddhavacanaṃ vivādo. Vitudantāti vijjhantā. Sahitaṃ meti mama vacanaṃ atthasañhitaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tava adhiciṇṇaṃ cirakālāsevanavasena paguṇaṃ, taṃ mama vādaṃ āgamma nivattaṃ. Āropito te vādoti tuyhaṃ upari mayā doso āropito. Cara vādappamokkhāyāti bhattapuṭaṃ ādāya taṃ taṃ upasaṅkamitvā vādappamokkhatthāya uttari pariyesamāno vicara. Nibbeṭhehi vāti atha vā mayā āropitadosato attānaṃ mocehi. Sace pahosīti sace sakkosi. Vadhoyevāti maraṇameva. Nāṭaputtiyesūti nāṭaputtassa antevāsikesu. Nibbinnarūpāti ukkaṇṭhitasabhāvā abhivādanādīnipi na karonti. Virattarūpāti vigatapemā. Paṭivānarūpāti tesaṃ sakkaccakiriyato nivattanasabhāvā. Yathā tanti yathā durakkhātādisabhāve dhammavinaye nibbinnavirattappaṭivānarūpehi bhavitabbaṃ, tatheva jātāti attho. Durakkhāteti dukkathite. Duppavediteti duviññāpite. Anupasamasaṃvattaniketi rāgādīnaṃ upasamaṃ kātuṃ asamatthe. Bhinnathūpeti bhindappatiṭṭhe. Ettha hi nāṭaputtova nesaṃ patiṭṭhaṭṭhena thūpo. So pana bhinno mato. Tena vuttaṃ ‘‘bhinnathūpe’’ti. Appaṭisaraṇeti tasseva abhāvena paṭisaraṇavirahite.

"Thus have I heard" is the Pāsādikasutta. Therein, this is the explanation of the obscure words: "Vedhaññā Sakyans" means certain Sakyans named Vedhaññā because they had been trained in archery. "In the terraced mansion in their mango grove" means in their mango grove there was a long terraced mansion built for the purpose of learning crafts; he was dwelling there. "Has recently died" means has just now passed away. "Divided into two" means split in twain, become two factions. Among the terms such as "quarrel", a "dispute" is an initial quarrel; when enlarged by way of seizing sticks and the like, and by transgressing conventions, it becomes a "quarrel". Speech that is opposed by way of "You do not understand this Dhamma and Vinaya" and so forth is a "strife". "Stabbing" means piercing. "Mine is consistent" means my speech is connected with what is beneficial. "What was practiced by you has been overturned" means that which was practiced by you and mastered through long cultivation has been overturned upon meeting my assertion. "Refutation has been raised against you" means fault has been charged against you by me. "Go about for the purpose of releasing your refutation" means taking your packet of food and approaching this or that person, go about seeking further for the purpose of releasing your refutation. "Or untie [it]" means or else free yourself from the fault charged by me. "If you are able" means if you can. "Verily slaughter" means just death. "Among the Nāṭaputtiyas" means among the disciples of Nāṭaputta. "As if disgusted" means having a nature of disgust, they do not even perform salutations and the like. "As if detached" means their love is gone. "As if averse" means having a nature of turning away from paying respects to them. "Just as" means the meaning is that just as in a Dhamma and Vinaya of an ill-expounded nature and so forth they ought to be as if disgusted, detached, and averse, just so they became. "In an ill-expounded" means in an ill-spoken. "In an ill-declared" means in an ill-explained. "Not leading to peace" means incapable of making an appeasement of lust and the like. "Whose shrine is broken" means whose support is destroyed. For here Nāṭaputta alone was their shrine in the sense of being a support. And he, being broken, was dead. Therefore it was said: "whose shrine is broken". "Without a refuge" means destitute of a refuge owing to the very absence of him.