English
“Revenue” means the income to be given to the king, meaning a source of income. Therefore, it says “one position,” etc. “Position” means dependent on a village or district. Two factors: being used, such as outside the wall, and the discarding of excrement, etc., without asking permission. 830. In the ninth, since it is said “even a coconut with its top cut off,” only discarding it on green plants is prohibited. Therefore, it says “on those whose seeds are not removed,” etc. And where it is permissible to discard, it is also permissible to excrete on green plants. “Of all” means of monks and nuns. 836-7. In the tenth, “of those same” means of those whom one constantly sees. “Standing in the monastery” means standing in the place where one is standing or sitting, one may turn one’s neck all around and see; there is no offense. It is not permissible to go from one’s standing place to see. Some, however, say “it is permissible.” But that should not be taken, because going is generally prohibited by “if one should go to see, a pācittiya,” and because going is not mentioned even in the case of no offense. Three factors: dancing, etc., going for an unauthorized reason, and seeing, etc. The first chapter, on garlic, is finished. 2. The Chapter on Darkness 1. Description of the First Training Rule 841. In the first of the second chapter, “in the gift” means in the gift. Friend. In the dark of night, standing within a man's arm's reach, etc., expecting privacy, absence of a companion— these are three factors. 842-850. The second and so on are obvious. 854. In the fifth (rule), not making room for the cross-legged posture where there is not enough space for the cross-legged posture. Before mealtime, inside the house, sitting on a seat where the cross-legged posture is possible, for an unauthorized reason, not asking permission, exceeding the stated limit— these are two factors. 860-879. The sixth and so on are obvious. Finished is the second chapter on darkness. 3. The chapter on nakedness 1. Explanation of the first training rules, etc. 883-887. Of the third chapter, the first and second are obvious. 893. In the third (rule), "having unstitched" means having unraveled. "Having put down the burden" means having passed five days from the day of unsewing, just having put down the burden. But if the burden is put down within five days, there is no offense, because it is said "except for four or five days". Exceeding five days after unsewing a robe for an ordained nun to sew, putting down the burden for an unauthorized reason— these are two factors. 900. In the fourth (rule), not exchanging the five robes, exceeding five days for an unauthorized reason— these are two factors. 903. The fifth is obvious. 909. In the sixth (rule), the robe not being assigned to the Sangha, causing an obstacle without seeing any benefit— these are two factors. 911. The seventh is obvious. 916. In the eighth (rule), "kumbhathūṇa" means the sound of a pot. Those who play with it are "kumbhathūṇikā". Therefore it is said, "those who play with a small pot". But in the Dīgha Nikāya commentary, it is said "a square drum with a handle". That is made of wood core, etc., hollow inside, covered with leather on four sides, a musical instrument, which is also called "bimbisaka". Those who play that are also "kumbhathūṇikā". Therefore it is said, "they also say 'bimbisaka players'". 918. In the Pāli (text), "made suitable" means made suitable for wearing as an undergarment or outer robe. Being a monk's robe, giving to unauthorized persons— these are two factors. 921-931. The ninth and tenth are obvious. Finished is the third chapter on nakedness. 4. The chapter on Tuvaṭṭa 10. Da Explanation of Similar Training Rules 976. In the tenth [rule] of the Tuvaṭṭa chapter, going away on a journey is an offense by enactment only. Referring to what is done intentionally with a mind knowing the enactment, here it should be understood as "a worldly offense". The rest is clear everywhere. The fourth chapter, Tuvaṭṭa, is finished. 5. Cittāgāra Chapter 1. Explanation of the First and Subsequent Training Rules 978. In the first [rule] of the Cittāgāra chapter, "individual offenses" means by counting the applications of turning the neck. 1015. In the ninth [rule], the word "skill" should be applied individually to elephants and so on, similarly, the word "charm" to Atharvaṇa and so on. Therein, the charm called Atharvaṇa is a charm prescribed in the Atharvaṇa Veda that harms others. The charm called Khīla is a charm for killing enemies by enchanting a peg made of strong wood and driving it into the earth. The use of antidote is the application of poison. "Nāgamaṇḍala" is a charm for drawing a circle to prevent snakes from entering. The rest is clear everywhere. The fifth chapter, Cittāgāra, is finished. 1025-1116. In the Ārāma chapter and in the Gabbhinī chapter, everything is clear. 8. Kumāribhūta Chapter 1. Explanation of the First and Subsequent Training Rules 1119. In the first [rule] of the eighth chapter, "the very first two great female trainees" refers to the two first mentioned in the Gabbhinī chapter (Pācittiya 1067 onwards). "She should be called a female trainee" and nothing else, the meaning is that if otherwise stated in acts of designation and so on, the act is invalid. 1167. In the eleventh [rule], "by the giving of consent by one undergoing probation" means by the giving of consent by one who has undergone probation, who has completed the new period, and has been released, or merely by the release of consent. 1168. By "having arisen", it shows that the act should not be performed even for an assembly that has laid down the burden "now we will not perform the act" and is seated without having arisen physically. Therefore it is said, "for one who has not released consent and has not arisen." But in the Pāli [text], because it is generally stated "no offense for an assembly that has not arisen", and in the Uposatha chapter, "Monks, the Uposatha should not be performed by the giving of purity by one undergoing probation, except..." when the assembly is not risen," it is said, and in its commentary, "The giving of the purification of one on probation is not permissible when the assembly has risen, but it is permissible when it has not risen," it is said, it should be understood that it is permissible to perform an act even when the assembly is seated, having laid down the burden, saying, "We will not perform an act." The rest is clear. The Eighth Chapter, on the Maiden-like, is finished. 1181. The Chapter on Umbrellas is clear. The method of explaining the Minor Sections is finished. 5. The Chapter on Confession Explanation of the Confession Precepts 1228. In "Pāṭidesanīyādīsu pāḷivinimuttakesū" means in ghee and other things not mentioned in the Pāli text. "Sattādhikaraṇavhayā" means named after the seven ways of settling disputes. The meaning is that wise ones declare such a determination of meaning. The connection is "as completed." "Sabbāsavapahaṃ" means the path of arahantship which destroys all defilements. "Passantu nibbutiṃ" means may they realize Nibbāna with the knowledge of the path, or the reading is "may they attain." Here, "nibbutiṃ" should be understood as the Nibbāna of the aggregates. Thus, in the Samantapāsādikā, the Vinaya Commentary, the Vimativinodanī, the method of explaining the Bhikkhunī Vibhaṅga is finished. The explanation of the Commentary on both Vibhaṅgas is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Explanation of the Mahāvagga 1. The Great Section Explanation of the Bodhi Story In the Mahāvagga, "ubhinnaṃ pātimokkhānaṃ" means of both Pātimokkha Vibhaṅgas. The connection is "which section they chanted." "Khandhako" means a collection of sections, or because it reveals sections. Here, "khandhā" is intended to mean the collection of precepts for going forth, conduct, and restraint. In "Padabhājanīye yesaṃ padānaṃ atthā yehi aṭṭhakathānayehi pakāsitā" the construction is "the meanings of which words are revealed by which commentary methods." Or it should be construed as "which meanings." The word "hi" here should be seen as a particle for filling out the sentence. 1. "Visesakāraṇaṃ" means "the special reason, that is, the thought that was the cause for Venerable Sāriputta Thera to request the promulgation of a precept." "o udapādi, tena samayenā" And so on, The cause mentioned, Is like a special cause, A cause that removes the locative case, This is the meaning. Starting from "this" And the full enlightenment, What is the purpose Of revealing the Teacher's conduct In the Vinaya regulations? If there is no special cause, This is the intention. Showing the origin Is the purpose, This is the explanation. Here, "origin" Refers to the cause, Such as the object or person, Which is the reason For the precept's promulgation, Not merely the place Of promulgation. Therefore, it says "yā hi" and so on. In "Uruvelāyā", The word "uru" Means great. The word "velā" Is a synonym For bank/shore. It is a bank, Like a bank Due to its elevation And so on. A great, large bank Is Uruvelā, In that (place). Therefore, it says "mahāvelāya" and so on. "Mariyādā" means The boundary of virtues Like morality. "Pattapuṭena" means With a leaf-cup Of palm trees And so on. "Paṭhamābhisambuddho" Is an expression With the elision Of the nasal sound, So it says "paṭhamaṃ abhisambuddho". And "paṭhamaṃ" Is an expression In the neuter gender Of the gerund. Therefore, Having become fully enlightened, He dwells first of all At the foot of the Bodhi tree, This explanation Should be understood. In the Pāli, "atha kho", Here "atha" means "at that time", Because particles Have many meanings. "Sattāhaṃ" Is a usage word For continuous connection. "Atha kho" Is a particle Indicating a change Of topic. Thereby, Having abandoned The experience Of the bliss of liberation,