English
"Of those intent on killing" means archers employed for killing. "By the attendant" refers to the one mentioned in the story of the rule concerning sleeping together. "To eight nuns" means that from the seat of the elder, a seat should be given by eight nuns to an arriving elder nun. However, it is permissible for eight nuns not to give a seat to an arriving junior nun. That junior nun should sit in a place obtained in the junior nuns' section of the Saṅgha. Or, a seat should be given by eight elder nuns to an arriving more junior nun. "Nine actions" means there are only nine, such as suspension. The explanation of the Pācittiya is finished. Explanation of Persons Not to be Saluted, etc. 477. "Ten persons" refers to the ten persons mentioned in "Bhikkhus, these ten are not to be saluted," etc. (Pari. 330): nine junior monks, those not in the same communion, women, eunuchs (these five), and those undergoing probation, etc. (these five), making ten persons. "Twelve faults of action" means there are twelve actions with faults. "By successful action" means successful actions, pure actions. This is the meaning. "This very thing" means that which is in accordance with the Dhamma and harmonious. "He conquered the endless Nibbāna, having conquered, he attains it," thus he is called "Anantajina" (Endless Conqueror). He said, "limit," etc. "He himself" means that very Bhagavā. "To one who professes the Vinaya, we will hear your Vinayas," etc. It is as if Elder Upāli himself asked a Vinaya-holder standing before him, and he answered as if he had been asked. There, "to one who professes the Vinaya" means to one who professes, "I know the Vinaya." "Your Vinayas" means we will hear what you say in the Vinaya. 478. "Pārājikas in the Pāḷi," etc., is said by way of taking what has not been taken, among those mentioned in both Vibhaṅgas. The explanation of Persons Not to be Saluted, etc., is finished. Verses for Sweating Explanation of the Question of Not Being Away 479. S In the verses on release from this, "improper communion" is said to be only the communion of Uposatha and so on, forbidden to be done with those not fully ordained. In "My question," the letter 'ma' makes a word connection. And "esa" is said by way of gender inversion; the meaning is "this is the question." Or the word 'pañha' should be seen as having two genders. Therefore it is said, "this question," and so on. "Referring to heavy requisites" means referring to the exchange of heavy requisites. "Ten" refers to ten persons not to be saluted. "Eleven" refers to persons incapable (of attaining Nibbana). "Not common to the training" means a training rule not common to bhikkhus, by the allowed training rule to hold a razor. "I do not speak of the upper mouth" means I do not speak of a pārājika offense even in the mouth passage located in the head, above the throat. "Below the navel" means, avoiding even the passages for excrement and urine located below the navel, how could one incur a pārājika offense due to sexual intercourse in another part of the body? "A matter for cutting off" is a pārājika offense. The explanation of the question on non-separation is finished. Explanation of questions on Pārājika and so on 480. "Cloth-hut and so on" by the word 'and so on' includes huts covered with clear water, flowers, leaves, etc., and with grass, leaves, etc. Indeed, in such a hut, even if one causes a woman standing inside to enter, having spread a path with cloth and so on, while one is standing outside, one would incur a pārājika offense. "Said referring to a change of gender" means it is said referring to the offense of consuming without accepting again, due to the abandonment of acceptance when the gender is changed. In the Pāli, "bhikkhus, twenty having come together" means bhikkhus, twenty in number, having come together; by this, it shows the Sangha's fitness for all acts. "Clothed" in the verse refers to one clothed with an inner robe, having made the upper robe double, and wearing the outer robe. Thus, the meaning is that all three robes, being on the body of a bhikkhuni, as soon as a mere spot of black is washed with water, become subject to relinquishment. "One kills a woman" in the verse means one should not kill a woman who is like a mother, one should not kill a man who is like a father. "Ignoble" and that ignoble He should kill himself, thereby showing that he does not become a killer of Arahants. "Immediately touches" means "touches immediately." 481. "Like the well-established banyan tree" refers to a tree a league in width. "In the seventeen" refers to the seventeen Sanghādisesa offenses prescribed for bhikkhunīs. The explanation of the Pārājikā and other questions is finished. The Fifth Chapter Explanation of the Kamma Chapter 483. Regarding the Uposatha and Pavāraṇā placed in the Kamma Chapter, it is said that "excluding the month of Kattika," if unity is achieved in the month of Kattika, it is not proper to perform the Uposatha by omitting the Pavāraṇā of unity. However, if they, having separately performed the Mahāpavāraṇā in different boundaries, achieve unity within the month of Kattika, they should perform the Uposatha of unity, not the Pavāraṇā. This is because having performed the Pavāraṇā once in a year, it is not prescribed to perform it again. "Day of unity" refers to achieving unity on a non-Uposatha day. But if the Sangha achieves unity on the fourteenth or fifteenth day, then it is not a day of Uposatha of unity, but an Uposatha of the fourteenth or fifteenth day. The same rule applies to the Pavāraṇā above. "The day postponed and set aside" is the fourteenth day of the dark fortnight, postponed by those causing disputes or disturbed, or set aside due to some other business, including the Pavāraṇā. "And two full moon days" refers to the former Kattika full moon and the latter Kattika full moon, making two full moon days. "Thus all four kinds" refers to the Pavāraṇā of unity and the Pavāraṇā of the fourteenth day, combined with the two full moon days. This is stated according to common practice. However, if there is such a reason, the two previous fourteenth days of both full moons, and the fifteenth day immediately following the fourteenth day of the dark fortnight—these three days are also Pavāraṇā days. Excluding these seven kinds of Pavāraṇā days, it is not proper to perform Pavāraṇā on any other day. 484. "Having performed the announcement kamma" means having first announced the announcement, saying "this is the motion." The meaning is that immediately after the announcement, the entire motion is stated, and at the end, it is said, "This is the motion." 485. "Yvāyanti" is intended as a type of consonant. Here, "dasadhā byañjanabuddhiyā pabhedo" should be construed as "the ten-fold division of consonants." To the question, "By what is this division?" it is said, "by consonant-cognition." Consonant-cognition is the cognition that generates the letters called consonants, which express the intended meaning. The meaning is by the difference in the mind that produces the letters. Or, what is said by making it conjoined, this too is important, is the construction. Among these, in "āyasmatotiādīsu," the immediately following consonants like "sa" and "ma" are called "conjunctions." That conjunction is "paro" (following) for which "a" and other vowels, that is called "saṃyogaparo." "Rassanti" means a short vowel without consonants like "a." "Asaṃyogaparanti" is said with reference to a vowel accompanied by consonants like "ya" and "na" in phrases like "yassa nakkhamatī." Even one who says "suṇāṭu me" etc., making the "ta" sound loose in another class instead of making it "tha," is still speaking incorrectly, unless an appropriate substitution is made. For what is said as "saccikatthaparamatthenā" instead of "saccikaṭṭhaparamaṭṭhenā," and "aṭṭhakathā" instead of "atthakathā" here and there, such usage found in Pāli commentaries, and speaking in accordance with it, is permissible. Other than that, it is not permissible. Therefore, it is said, "without destroying the tradition that has come down in due order." In "dīghe vattabbe rassantiādīsu," it is permissible to change long to short, short to long, etc., in appropriate places, for example, saying "bhikkhuna" instead of "bhikkhūna," or "bahusu" instead of "bahūsū," or "na khamatī" instead of "nakkhamatī," or "upasampadāpekho" instead of "upasampadāpekkho." But it is not permissible to say "nago" instead of "nāgo," or "sagho" instead of "saṅgho," or "tiso" instead of "tisso." or, when it should be said "he asks," saying "they ask." Thus, speaking in inappropriate places. However, it should be understood that connection and determination are permissible in every way. 486. And in the remaining boundaries: in all ten, such as "very great." 488. In a four-group act: to be done by a four-group Sangha. Not expelled: not excluded by the suspension of the Uposatha or by being of different views and not living in communion. For in the Commentary, it is said, "Regarding one who is not a normal member: one who is suspended, or one whose Uposatha and Pavāraṇā have been suspended" (Pari. Aṭṭha. 425). Therefore, a bhikkhu whose Uposatha and Pavāraṇā have been suspended is to be understood as not a normal member. Of pure conduct: those who have not committed a Pārājika offense are intended. However, those who are gravely ill in acts such as Parivāsa are also not normal members. The rest… and they are worthy of consent: this is said with reference to those standing at a distance from the Sangha, beyond arm's reach. Those standing without leaving (the Sangha) are not worthy of consent; even they, if they are more than a four-group, are worthy of consent only by standing beyond arm's reach. Therefore, consent or purity should be given by one standing beyond arm's reach from the Sangha. The description of the Chapter on Acts is finished.