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"Agge saṅkuṭitapādattā" (having legs bent at the ends) is an explanation for "kuṇḍapādatā" (stumpy-leggedness). The manner of walking of a stumpy-legged person is explained as "walking on the tips of the back feet." "Mammanaṃ" means faltering speech. This is a term for one who repeats a single syllable four or five times. The explanation of the stories about things like severed hands is finished. Explanation of the story about relying on the shameless 120. In matters related to reliance, "Bhikkhusabhāgo" means having the same share of virtues like morality as the bhikkhus; "bhikkhusabhāgatā" is the state of being such. Regarding "one who intends to leave after staying two or three days should stay without reliance," the meaning is that it is permissible to stay without reliance even without the thought, "until I know the bhikkhu-like quality." However, one who knows the bhikkhu-like quality cannot raise the dawn with the thought, "I will leave tomorrow, what do I need reliance for?" If the dawn breaks while one is sleeping with the thought, "I will get up and leave before dawn," it is permissible. But one who intends to stay for a week must take reliance. One cannot stay by setting aside the task of knowing the bhikkhu-like quality with the thought, "I will stay for about a week, what is the point of knowing the bhikkhu-like quality?" The meaning is that one must examine the bhikkhu-like quality and then take reliance. Explanation of the story about reliance for travelers and others 121. While resting on the way... "Anāpatti" means no offense if there is no one to give reliance. "Tassa nissāya" is stated according to the Pāli, meaning "relying on that." If however, in the month of Āsāḷhī… …there, he should go. Here, if he, intending to go when the Rains-retreat is near, hears, “Such-and-such a great elder will come,” and if he makes him come, it is permissible. If the day of the Rains-retreat comes while he is making him come, let it be so, he should go there where he finds a giver of dependence. But some say, “If, while going, he sees a danger to life or a danger to the holy life, he should stay right there.” Description of the permission to announce by clan-name 122. Since the mention of names, “Such-and-such by name to the venerable such-and-such by name,” is for the purpose of announcement, it was said, “I am not able to take the elder’s name.” The meaning is, “I am not able to take the name in this way: ‘The venerable Pippali’s candidate for ordination.’” From the saying, “Let him announce even by clan-name,” it is established that it is permissible by whatever designation he is designated. It is established that when asked, “What is your preceptor’s name?” one should state the clan-name as the name. Therefore, they say, the announcement should be made by any one of the four kinds of names. One person has many names; it is not permissible to use one name for the motion and another for the announcement. The announcements must be identical in meaning and expression. Although in the Pāli text, “Such-and-such by name to the venerable such-and-such by name,” the word “venerable” is stated later, in the Kammavācā Pāli text, it is written first, “This Buddharakkhita of the venerable Dhammarakkhita.” This should not be believed to be stated in reverse order. For in the Pāli text, “Such-and-such by name to the venerable such-and-such by name,” only the meaning is shown. Therefore, even if not stated in the Pāli text, the usage in the Kammavācā Pāli text is shown as, “This Buddharakkhita of the venerable Dhammarakkhita.” They say this is because the usage of “venerable” first is seen in, “I have not seen this before, so said the venerable Sāriputta,” and, “The venerable Sāriputta is skilled in meaning.” Somewhere, “of the venerable Buddharakkhita…” having said "of the elder," in some places he announces simply "of Buddharakkhita," and it is not said that the announcement is abandoned because the name is not abandoned, say some. If in some places he says "of the venerable Buddharakkhita," and in other places he announces "of Buddharakkhita, the venerable," this is also considered to have entered the field according to the text, say some. They say that this is not proper for the announcements due to the possibility of a difference in consonants. However, if he speaks in this manner in all places, it is proper. The Story of the Two Candidates for Ordination, etc. 123. Here, in "ekānussāvane" (two announcements in one), it should be understood as an external compound with unequal apposition, meaning "those for whom the announcement is in one way." Therefore, it is said, "dve ekatoanussāvane" (two announcements in one way). Here, "ekato" means "at one moment," and this is an expression with elision of the case ending. Following the previous method, "ekatoanussāvane kātuṃ" (to make announcements in one way) means to make announcements in one way by two or three teachers, or by one, as stated previously, "by one for one, and by another for the other," and so on. The Description of the Ordination Procedure 126. "Vajjāvajjaṃ upanijjhāyati" (he observes what is proper and improper) means "upajjhāti" (he observes), which shows that the word "upajjhā" has the same meaning as "upajjhāya" (preceptor). The Story of the Four Dependencies, etc. 130. In "sambhoge" (in communion), it refers to communion in Dhamma and communion in material things. "Anāpatti sambhoge saṃvāseti" (there is no offense in dwelling in communion). Here, the intention is this: since he is in the state of a normal person due to the performance of the suspension act, therefore, there is no pācittiya offense due to communion, etc., with one who has been suspended, nor is there a dukkaṭa offense due to partaking with one who is shameless, because the characteristic of a shameless person does not apply. For he who, having generated the perception that it is proper to eat sugarcane in the wrong time because sugarcane juice dregs are for seven days or for life, eats it and does not see a pācittiya offense on account of that, thinking "it is proper," or he who, having admitted to having committed an offense, stubbornly insists, "I will not make amends"—this one— "Intentionally commits an offense, conceals an offense; Goes on a wrong path, such a person is called a shameless individual.” (Pari. 359) – One who does not fall from the stated characteristics is not called shameless. Therefore, just as previously, until the act of suspension was performed, there was no offense in association and cohabitation with him, so too here, it should be understood that no offense is stated in all cases where there is no offense. For the Blessed One would not say, “no offense in association, in cohabitation,” if there were a possibility of an offense due to association with a shameless person. Therefore, what someone has here elaborated upon by saying, “no offense is stated by this pācittiya in association, in cohabitation,” and then adding, “but a dukkaṭa is certainly incurred due to the use by a shameless person,” should not be accepted as essential. The rest here is quite clear. Thus, in the Sāratthadīpanī, a sub-commentary to the Samantapāsādikā Vinaya Commentary, The explanation of the Mahākhandhaka is finished. 2. The Uposathakkhandhaka Explanation of the Story of Permitting Assemblies, etc. 132. In the Uposathakkhandhaka, “titthaṃ” means where fools cross over, where they float. “Itoti” means from the acquisition in this Dispensation. “They declare it” means they declare it by saying, “This should be done on this day or at this moment,” and so on. 134. What should be said in phrases like “May the Venerable One listen to me” has already been extensively presented in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Nidāṇavaṇṇanā), so we will not elaborate on it here. Those who are interested should take it from there. 135. Here, “having incurred or risen from” should be understood to mean that an offense, even if reported, is considered non-existent. For this reason, it is stated in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Nidāṇavaṇṇanā): “For one whose offense is either not incurred, or having been incurred, has been risen from, or confessed, or reported, that offense is called non-existent.” “Musāvāda” (false speech) arises due to a breach of speech, so it says, “not by the characteristic of false speech.” But by the word of the Blessed One, what happens in intentional false speech? By this statement: “A dukkaṭa occurs.” Since an offense arises from non-action through the door of speech, for whichever bhikkhu has not By a mental promise, for one who is silent and seated, there is no offense at the mind-door. But since what should have been revealed was not revealed, therefore, for him, an offense arises at the speech-door due to non-action. "By speech" means by speech. This explanation is with the elision of 'ya'. It should be understood as "not speaking by speech with any person." "And he should not speak words to others" means, referring to other people, thinking "these will hear," he should not even utter a sound. "He would incur a verbal offense" means he would incur an offense arisen from speech. "It is an obstacle" because it is a cause for regret, preventing the arising of joy and so on, it is an obstacle to the attainment of the first jhāna and so on. "It is comfortable for that bhikkhu" means, by means of joy and so on, which have non-regret as their root, a pleasant path of practice is accomplished for that bhikkhu. The explanation of the story of allowing assemblies and so on is finished. Explanation of the story of allowing boundaries 138. "Also the other" refers to a pure earth-mountain and so on. A mountain called "elephant-sized" is seven and a half cubits high at its lower end. "Therefore" means because it is not suitable for one, therefore. The measure of a thirty-two pala ball of jaggery should be taken as thickness, not by weight.