English
of the laid-aside Sutta, considering the connection and the sequence of the Pāli, standing in the method given by the teachers, like one measuring with a scale, making each meaning well-established and showing it, like one sending water through a deep channel, making the deep meaning flow, like a swift Sindhu horse, striking word by word with a carrying gait, explaining the very same word again and again in many ways, proceeds, his discourse is called "complete," because of its completeness in all respects: in Dhamma, in meaning, in connection, in sequence, and in the teachers' tradition. It is with reference to such a discourse that "complete in words and phrases" is said. Because of being full of qualities, it exists purely, thus "porī." For that bhikkhu, it should be spoken thus: "It exists in pure fullness, because of the fullness of the meaning's qualities." Or, because of existing purely, it is "porī," similar to the delicacy of a city woman. The meaning is: delicate like a woman brought up in a city. Also, "porī" means "this belongs to the city." The meaning is: it is the discourse of city dwellers. For city dwellers, their discourse is appropriate; they say "father" for a mere father, "brother" for a mere brother. Thus... A formless talk, for many people, is beloved, is pleasing, by that ancient way. "Vissaṭṭhā" means: not obstructed by bile, phlegm, and so on, free from faults like hesitation and delay. Or else, not too fast, not too slow, continuous and uniform, speaking the Dhamma according to the assembly's mind, such speech is called "vissaṭṭhā". Indeed, the monk who, speaking Dhamma, having begun a Sutta or a Jātaka, from the time of starting, very hastily, like one rubbing a fire-stick, like one eating hot food, in the connections and antecedents of the Pāli text, taking what is taken as taken, and what is not taken as not taken, like one stirring up a monitor lizard moving among old leaves, striking here and there, makes it stop and then gets up and goes. Indeed, among old leaves, a monitor lizard moving about, sometimes is seen, sometimes is not seen. In the same way, for some, the explanation of meaning, sometimes is seen, sometimes is not seen. And whoever, speaking the Dhamma, sometimes fast, sometimes slow, sometimes soft, sometimes loud, sometimes makes a small sound, just as the fire issuing from the mouth of a hungry ghost, sometimes burns, sometimes dies out, such a one is called a "ghost-Dhamma-speaker", and when the assembly wishes to rise, he begins again. And whoever, speaking, rambles here and there, falls into lack of ready wit, like one groaning from some illness, like one crying, he speaks, for all of these, the talk is not called "vissaṭṭhā", because it does not flow smoothly. But whoever, having brought forth a Sutta, standing in the method given by the teachers, not abandoning the teachers' grasp, and just as the teachers explained that Sutta, explaining it in that very way, by the method stated as "not too fast, not too slow," and so on, making the discourse continuous, makes it flow like a river current, like water falling from the celestial Ganges, makes the talk continuous, his talk is called "vissaṭṭhā". Referring to that, it is said, "vissaṭṭhā." "Anelagaḷā" means: devoid of a gurgling sound. For when one speaks, some let out a gurgle, saliva flows, or drops of spittle emerge; their speech is called gurgling. The meaning is: the opposite of that. Capable of making the meaning known: by making the beginning, middle, and end clear, and being able to make the spoken meaning known, it is a means for making the meaning understood. Speech itself is the instrument, thus "speech-instrument," a vocal utterance. Having a good, sweet speech-instrument, thus "having a good speech-instrument." Therefore it is said, "sweet-voiced." He scolds, meaning he despises. "A woman" is the connection. It pleases the mind, it increases it, thus "pleasing to the mind." Therefore it is said, "mind-increasing." Having threatened with the fear of existence: nuns intoxicated with the pride of youth, etc., having frightened them with the fear of transmigration. In his lay life: in his own lay life. He becomes a defiler of a nun by sexual intercourse with a nun, thus it refers to physical contact with a nun. But regarding female trainees and female novices, he does not become a defiler of a nun even by sexual intercourse, thus it says, "sexual intercourse with female trainees and female novices." From the phrase "wearing a saffron robe," it should be understood that one who has previously committed a grave offense with immoral nuns, female trainees, or female novices is indeed rejected. Even in the absence of that nun, those who heard her words also thought the same, thus it says, "the women, indeed," and so on. Now, to show the eight factors combined, "and here," and so on, is begun. However, one who confers ordination with a ñatti-catuttha kamma without being endowed with these eight factors incurs a dukkata offense, but the bhikkhu is considered ordained. 148. By those to be respected: by those to be held in high regard. Ordained by one: the locative case is used in the sense of "by means of." Or, if "he advises" has the meaning of "he speaks," then the dative case is also appropriate. Those ordained in the presence of bhikkhus are either those who have changed their gender or the five hundred Sakiyan women. 149. Having arranged a seat: here it is stated in all three commentary sections that "if the ground is pleasant, it is permissible not to arrange a seat." A woman By the term "reception," it is said that a bhikkhunī is also included, meaning "for the purpose of teaching the Dhamma and absolving offenses." Since all bhikkhunīs must come to the appointed bhikkhu for the ovāda on the half-moon day, it is said that he asks about the arrival of all, saying, "Are you all united, sisters?" meaning, "Have all of you arrived?" Even if some are sick and have not come, since the non-arrival of the sick is permitted, and all those able to come have come, it is proper to say, "We are united." In cases like "in the village," where it is not possible to prostrate by placing five parts of the body on the ground, it is permissible to simply bend the body forward from where one stands, and, raising the joined hands, say, "I venerate, venerable one," and go. "Within the house" (antaraghara) is sometimes said to mean the inner part of the village, starting from the outer pillar of the city gate; sometimes it means the inner part of the house, starting from the threshold of the house. Here, however, since "in the village" (antogāme vā) is stated separately, "within the house" (antaraghare vā) should be understood as referring to the inner part of the house. "Wherever" (yattha katthaci) means wherever in the village or similar places. "It is proper" means it is proper for them to reside, believing the words spoken: "Reside, venerable ones, we will bring bhikkhus." "Not wishing to go, having been invited" means they do not wish to go, having been invited by people; the intention is that they wish to enter the Rains residence there. "From where" means from the bhikkhunī monastery. "Having requested" means having requested, "We too will reside with the ovāda brought by you." "There" means in that bhikkhunī monastery. "One should reside with the ovāda of those who have come" means the latter should reside for the Rains. "An offense for one residing in an abode without bhikkhus" states the general possibility of an offense by way of a charge, but it is not an offense for her. "An offense for one who goes, having broken the Rains residence" states an offense rooted in not entering the Rains residence. Regarding the other offense, since there is a reason for non-offense, it is said, "that should be protected," meaning, that offense rooted in not entering the Rains residence should be protected. Even in an abode without bhikkhus, in such dangers, the Rains residence This is the intention: that one should go. Therefore it is said: "In times of danger... (etc.) ... no offense is stated." For the other offense, there is no offense. If there is no reason, even for the latter, one should not go for the rains. Indeed, if there are bhikkhus, for one not going for the rains, there is an offense. "Having gone there, one should invite" - here, for those not inviting, an offense arises. If the dwelling place of bhikkhus is far, and it is possible to go and invite on the ninth day, one should go there and invite. But if it is not possible to set out on the ninth day and reach, for those not going, there is no offense. Asking about the Uposatha is Uposathapucchā. That very word, with the 'ka' suffix and shortening, is called Uposathapucchaka. Thus it is said: "asking about the Uposatha." The Uposatha should be asked about. "When, venerable sir, is the Uposatha?" - it should be asked. By the bhikkhu too, "Tomorrow, sister, is the Uposatha," should be said. Sometimes bhikkhus, for some reason, make the fifteenth-day Uposatha a fourteenth-day Uposatha, or the fourteenth-day Uposatha a fifteenth-day Uposatha. On whichever day the Uposatha is made by the bhikkhus, on that very day the Uposatha should be made by the bhikkhunis. With this intention, "going on the thirteenth day of the fortnight itself" (etc.) is said. When asked thus, by the bhikkhu, if they make the Uposatha on the fourteenth day, "It is the fourteenth, sister," should be said. But if they make it on the fifteenth day, "It is the fifteenth, sister," should be told. "For the sake of instruction" means for the sake of requesting instruction. "From the first day onwards, one should go for hearing the Dhamma" means on the first day, for receiving instruction, and from the second day onwards, intermittently, one should go for hearing the Dhamma. Indeed, receiving instruction is also spoken of as "just hearing the Dhamma,"