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It is written, "He recoils" means "having stepped back, or having become contracted, he recoils." "Three-person meal" means a meal to be eaten by three. "Three-person meal" is also a reading. Indeed, by arrangement, I allow three to eat; beyond that, it is a group meal, and this is said for that too. Here, there is nothing new. It is written, "Although a meal received without invitation, eaten by three, is not called a group meal, it is not permissible by way of invitation." Here too, regarding "depending on three reasons," it should be connected with "so that they may not break the Saṅgha by relying on the faction of evil-wishers, for the comfortable living of the virtuous monks." "And out of compassion for families" means "for the sake of preserving the families' faith." "Fault" means "fault itself." It is written, "He might incur this fault." It is said, "He might incur a blameworthy person." It could also be said, "His mind might not be touched." "Breaking the wheel" means "breaking the Dispensation." Here, regarding "life-span," although there is no fixed life-span in Avīci, it should be understood as the life-span for whatever amount is to be experienced by that kamma. From the saying, "He took a certain seat and sat down," it is established that even a virtuous monk who has gone to an unsuitable place may sit on their seats. "He is sick" means "he suffers." "Teaching by way of the miracle of instruction" means teaching by repeatedly pointing out the mind-conduct of each person; it is the instruction of the miracle of instruction. Power itself is a miracle, the miracle of power; instruction connected with the miracle of power... The meaning is 'he advises by means'. Here, the word "nanu taṃ āvuso" means "surely you have been told by me, friend". 346-9. 'Suvikkhālita' means 'well-washed'. 'Saṃkhāditvā' means 'having eaten well'. It is written: "Mahiṃ vikubbato" means "very vast". Of him, eating the lotus root. There, "jaggato in the rivers" means "protecting". They say: "What? To go to the elephant herd." It is written: "Asaṃpāto" is the reading, meaning "having not reached". It is said: "It is shown again due to the abundance of woeful states." It is written: "Evaṃsateti" means "thus may your defilements be". 350. It is also written: "Vosānaṃ" means "completion or end". "Jātu" is a particle in the sense of 'certainly' or 'indeed'. "Mā udapajjatha" means "may it not arise". The reading is "So pamādamanuyuñjanto" (He, indulging in heedlessness). Disregard for wholesome things. "Udadhi mahā" (Great ocean) – how great? It is said to be as great as it is terrifying. 351. Here, regarding "Indeed, Upāli, a bhikkhunī does not split the Saṅgha" – some say a bhikkhu does not split the Saṅgha, a bhikkhunī splits the Saṅgha, but this should not be taken. Only when "Saṅgha" is mentioned, the Bhikkhu Saṅgha is intended. The mātikā statement "gives to the Saṅgha, and gives to both Saṅghas" (Mahāva. 379) also confirms this. In that split of unrighteous views, there might be righteous views. It is written: "Even in the divisions of morality and mindfulness, one who is equal (to them) or one who is doubtful about the splitting of the Saṅgha, such a one should act according to the Dhamma." "Vinidhāya" means "having concealed one's intention to deceive". The commentary on the Chapter on Splitting the Saṅgha is finished. 8. Commentary on the Chapter on Observances Commentary on the Discourse on the Observance for Arriving Monks 357. Even one who comes from another monastery in the same village is an arriving monk. There, some say thus: "If a resident monk goes somewhere and then returns, since it is said 'he too should partake of the meal for arriving monks', it implies coming from afar, not within the village, therefore it is not appropriate." They should be told: "The meal for arriving monks is that which is set aside by householders. It is designated for one who comes from another village. Similarly, due to the jurisdiction of monasteries, one who comes from another monastery is also an arriving monk." "or" is the teachers' conclusion. "Drinking water should be asked for, edible things should be asked for" - having extracted this, the teacher says the first refers to what is in pots, bowls, etc., the second to what is in wells, ponds, etc. On the second occasion, because it is one's own dwelling place, it must be asked for separately; therefore, it is said, "or a village with a limited number of bhikkhus." In many books, both kinds are appropriate. Explanation of the story of the duties of appreciation 362-4. In the fifth, when seated for appreciation. It is written: "The place where people serve" means "where people, with their children and wives, reside and give." In this chapter, the duties of the arriving, resident, departing, appreciation, refectory, alms-round, forest-dwelling, lodging, hot-bath house, latrine, preceptor, teacher, co-resident, and pupil are called the fourteen great duties. When counted by including what was not previously included, there are eighty duties of the chapter. The explanation of the chapter on duties is finished. 9. Explanation of the chapter on the suspension of the Pātimokkha Explanation of the story of requesting the recitation of the Pātimokkha 383-4. It is written: "Nandimukhī." "By that which is extended" means "at the very beginning." "They go" means "because." Flowing great rivers. The reading is "of great beings." "Having reached" means "having arrived." "He suspends it completely, not having done it" is said with reference to the root of the perception of suspension. The assembly rises without having decided that matter. Explanation of the story of the factors of self-taking 398-9. It is written: "Self-taking" means "when one is accused by others, not taking it upon oneself to purify oneself, but seeing the transgression of others, one should take it upon oneself to purify the Dispensation." "Vassāratta" means "the rainy season." "Sappaṭimāsa" means "it is appropriate to draw out," this is the meaning. 401. "Should be brought forth" means "should be produced," the meaning is "should be borne by way of remorse." The explanation of the chapter on the suspension of the Pātimokkha is finished. 10. Explanation of the chapter on bhikkhunis Explanation of the story of Mahāpajāpatī Gotamī 402-3. "By those who have heard" means "by those who have listened." "Setaṭṭikā is a kind of disease" is the Pāli text. "Setaṭṭhikā" is the commentary. P By the comprehension of analytical knowledge of those whose taints are destroyed, the jhānas are also included. For, all kinds of success do not come to those who are merely meditative. Description of the story of allowing the ordination of bhikkhunīs 404. From which day, making that day the beginning. That very day: on that very day. "By permission" is the reading. "By subsequent enactment" is not good. 405. If it is said, "I accept, for as long as I live, it is not to be transgressed," then for what reason does she now ask for a boon? To avoid the reproach of others. For some foolish people might say, "Because Mahāpajāpatī accepted first, the salutation according to seniority to the Sangha of both sexes did not occur. If Gotamī were to ask for a boon, the Blessed One would allow it." 408. Having disrespected: having offended. 410-3. Even if fit for an act: even if worthy of an act. Even if fallen into an offense: even if an offense has been incurred. Two or three bhikkhunīs: by two or three bhikkhunīs. "By manosilikā" is the reading. 420. "And that bhikkhu should be invited" is said in the sense of propriety. 422-3. "I allow... etc. ... for that time" is said with reference to an individual, not to the Sangha, says the teacher. From the saying, "I allow, bhikkhus, a waist-band for a menstruating woman," a waist-band tied by a bhikkhu is not permissible. Flowing, poisonous. A man-like woman with a beard and tusks. 425. Three supports: for she does not obtain a root of a tree. 426. At the meal, if the donors wish to give the four requisites to the bhikkhunī Sangha after they have eaten, it should be according to seniority. 427. In the evening: the meaning is, they invite until it is evening. Today: today. 428. They accuse: a position of authority. All this should be understood as said for the purpose of enacting an offense of transgressing the heavy rule that was laid down: "From today onwards, the path of speech of bhikkhunīs to bhikkhus is cut off." Otherwise, there would be a doubt that if those heavy rules, by the acceptance of which the ordination of bhikkhunīs was allowed, were transgressed, they would remain unordained. should be. 429. By being yoked with a female: by being yoked with females, such as cows, in the place of the yoke. By another man: by a man who is an intermediary. It is written as "by a second man," meaning by a man as a charioteer. From the statement "much more uncomfortable," it is clear that it is permissible for a sick woman, meaning that she intends to be ordained in a place permitted after asking the Blessed One. 430. That by some obstacle: this is a word that encompasses all obstacles. Therefore, the teacher says that one should not mention that obstacle, but rather establish it with the mentioned obstacle, "by a royal obstacle." 431-2. It is written: "Having made it a new work, 'let her reside for so many years,' and having announced it, the giving of Sangha land." Since "with a dwelling" is stated, some say that it excludes all things related to a dwelling, such as the rule of not sitting alone. This is appropriate. Why? Because it is stated in the commentary, "except for sleeping in the same dwelling." From the statement, "I allow, monks, to raise," all actions suitable for raising are permissible for the mother, but not for others. If she cannot reside without a second person, it is our opinion that she should be given it after being appointed. For how long?