English
Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. In the Vinaya Piṭaka Explanation of Pācittiya and others Explanation of Pācittiya Having bowed down briefly to the Lord, the Greatly Compassionate One, for the description of Pācittiya and others, we shall make an explanation of the meaning. 5. The Pācittiya Section 1. Explanation of the meaning of the training rule on False Speech "Of the minor ones" means "of the few," as they reveal subtle offenses, or "of the many," as they are numerous in count. The connection is "of which training rules." The word "yesaṃ" (of which) is the genitive case of possession in the word "saṅgaho" (collection). "Saṅgaho" means that which is collected. The phrase "by nine sections" is the instrument in the two words "saṅgaho" (collection) and "suppatiṭṭhito" (well-established). "Dāni" is a temporal particle ending in the locative case, a synonym for "idāni" (now), meaning "at this time." The connection is "of those minor ones, this is the description." In "bhavati" (it is/will be), the particle "ti" is in the future tense with the meaning of certainty, as in "Surely I go to hell, there is no doubt for me in this" and so on (Jā. 2.22.331). Although here, just as there is the word "nūna" (surely) indicating certainty, it is not so in the word "bhavati." However, in meaning, it should be taken as "this description will surely be." Or else, it is a future tense word in the sense of inevitability, as in "Surely we shall be Buddhas" and so on (Bu. Vaṃ. 2.109-114). Although here, just as there is the word "dhuvaṃ" (surely/certainly) indicating inevitability, it is not so in the word "bhavati." However, in meaning, it should be taken as "this description will certainly be." 1. The word "tatthā" (therein) is a collective specification in the phrase "of the section on false speech," meaning "among those nine sections." Or, "in the first training rule," meaning "among those minor training rules." "Son of the Sakyas" means that those who were able to break the worldly custom by cohabiting with sisters, or to protect against racial mixing, are called Sakyas. Or, those who built a city in the Sāka forest grove are called Sakyas, the former kings. Because they were born in their lineage, even now kings are called Sakyas. The meaning is "their son." The phrase "in the time of the Buddha" "Pabbajiṃsu" is the base for the word. The connection is "having gone forth from the Sakya clan." "Vādakkhitto" and so on shows the meaning as "thrown by a dispute" or "in a dispute." "Yatra yatra" means "in whatever view it occurs," this is the connection. "Avajānitvā" means "having made a separation from the promise." The prefix "ava" indeed denotes separation. "Apajānitvā" is also a reading, meaning "having made what was promised to be removed." "Dosanti" means "fault of impropriety," the connection is "being observant." "Kathento kathento"—the suffix "anta" indicates the meaning of "being spoken." The meaning is "being spoken, being spoken." "Paṭijānitvāti" means "having made a promise." "Ānisaṃsanti" means "faultless quality." The word "carati" with the prefix "paṭi" means "to conceal," so it says "paṭicarati paṭicchādetī" (conceals, covers up). When asked, "Is form permanent or impermanent?" one says, "Impermanent." When asked, "Why?" one says, "Because it is to be known." If so, when it is said that Nibbāna would also be impermanent because it is to be known, seeing the fault in one's own reason, one says, "I do not state the reason 'because it is to be known,' but rather I state 'because it is of the nature to arise.'" Then, saying that it was said thus by you because you misunderstood, one covers up with something else. The word "Kurundiyaṃ" is the base for the word "vuttaṃ" (said). "Etassa" refers to "the statement 'form is impermanent because it is to be known.'" "Tatra" means "in the Kurundi." "Tassa" refers to "the promise and the rejection." The word "paṭicchādanatthaṃ" is the dative for the word "bhāsatī" (speaks). The word "Mahāaṭṭhakathāyaṃ" is the base for the word "vuttaṃ" (said). The phrase "divāṭṭhānādīsu" (in day-rests, etc.) is to be supplied. This is a collective determination for the phrase "in such and such a place." 3. "Saṃvādanaṃ" is that by which one speaks correctly, an upright mind. "Visaṃvādanaṃ" is not saṃvādanaṃ, it is a mind that proceeds from an intention to deceive, as shown by "visaṃvādanacittaṃ" (deceptive mind). "Vācā" and so on shows the meaning as "vācā" (speech) is that by which one speaks. "Hī" is an intensifier, meaning "this is indeed true." The word "vācāyeva" is for the word "byappatho" (expression). In "ulyatthaṃ", "vuccatī" is the object. Or, due to the word "pathasadda" being subsequent, the word "vācāsadda" is a substitute. The connection is: "pure intention is spoken." "Accompanied by the sound arisen from it" is the construction: "the intention that occurs together with the sound arisen from that intention is spoken." The word "evaṃ" is an illustration or an instrument in the word "dassetvā". The word "dassetvā" is a prior action in the two words "dassento āhā" (showing, he said). "Anteti" is at the end of the five words "vācā" and so on. In "āhā", the present tense third person singular "a" is connected with the word "idāni" which indicates the present time. The word "tatthā" is the basis in the words "attho veditabbo" (the meaning is to be understood). "Etthāti" is in "adiṭṭhaṃ diṭṭhaṃ me" (I saw the unseen) and so on. The word "pāḷiyaṃ" is the basis in the words "desanā katā" (the teaching was given). He says "oḷārikenevā" (only by the gross) meaning that it is not said in terms of dependent consciousness, but in terms of the clarity of the sense faculty, "seen by the eye" is said. 4. "Tassāti" refers to the statement "tīhākārehī" (by three aspects) and so on. The word "attho" is the object in the words "veditabbo" (is to be understood). "Hīti" emphasizes a distinction, meaning "I will explain the distinction." "Tatthāti" is in the fourth pārājika. "Idhāti" is in this training rule. 9. "Ādīnampīti": the particle "pi" has the meaning of inclusion. 11. The word "manda" means "dull", so he says "mandattā jaḷattā" (due to dullness, due to stupidity). The connection is: "whoever says something else." The word "sāmaṇerenā" is the agent in the word "vutto" (said). The particle "api" indicates a question, and should be connected with the word "passitthā" (did you see?), meaning "api passitthā" (did you see?). Showing that there is also another supplementary story besides the statement "adiṭṭhaṃ diṭṭhaṃ me" (I saw the unseen) and so on, he says "aññā pūraṇakathā nāma hotī" (there is a supplementary story). A story that occurs by supplementing a deficient meaning is a supplementary story. He asks "what kind of supplementary story is this?" and says "eko" (one) and so on. For this is called a supplementary story because it is told in a supplementary way, making much of even a little oil or a piece of cake seen or obtained in a village. Even one who sees or obtains much oil or many cakes, little It is possible to say that there is also a "deficient talk" because it is spoken in a deficient way. But since it is not mentioned in the Commentaries, it should be understood after investigation. The analysis should be made that "deficient talk" is talk that proceeds in a deficient way of the meaning of filling up the many. First. 2. The Training Rule on Abusive Speech 12. In the second, the root "mas" occurs in the sense of piercing, as in "omaṭṭhaṃ ummaṭṭhaṃ" and so on, thus showing, he says, "omasantīti ovijjhantīti" (they abuse, they pierce). 13. The word "idaṃ vatthuṃ" (this story) is the object of the word "āharī" (brought). "Nanditabboti nando" means joy, strength, etc., and "nandī" means he has that. "Visālo" means he has large, great horns. He shows the meaning of the word "nandivisālo" (Joyful-Great) by saying "nandivisālo nāmā" (named Nandivisāla). "So" (he) is Nandivisāla, the agent of the word "āhā" (said). "Tattheva" means in that very place where it was yoked. "Ahetukapaṭisandhikālepīti" (even at the time of rebirth without cause) the word "pi" (even) denotes emphasis, meaning "how much more so at the time of rebirth with two or three causes." "Tena cā" (and by that) the word "ca" (and) has the meaning of collecting what is unsaid, so it collects the meaning "and by his own kamma," thus he says "attano kammena cā" (and by his own kamma). "Attanoti" means of Nandivisāla. 15. "Etthāti" means in this word division, the support for the word "āhā" (said). "Yasmā" (because) is the reason for the word "vibhajitukāmo" (wishing to divide). It should be understood that this is said because in the origin story itself, after saying "hīnenāpī" (even by a low person), the word division was not stated. "Veṇukārajāti" means the caste of bamboo workers. In "nesādajātīti" (the caste of hunters), the caste of fishermen is also included. "Pu" is said to be excrement, "pukkuso" is one who removes it. "Pupphaṃ" is said to be excrement, or a flower, "pupphachaḍḍako" is one who discards it. "Kuṭati" means to cut, so "koṭṭho" (a storehouse), and "koṭṭhako" (a small storehouse) is the same. By combining the letters "ya" and "bha" together, "yabhā" is an insult, this is an insult called "hīno" (lowly), this is the connection. 16. "Sabbapadesūti" means in all words, such as nouns. "Etthāti" means in this training rule. "Alikaṃ" means untrue, the connection is "micchāvācaṃ" (false speech). "Yopi vadatīti" (whoever speaks) this is the connection. not. 26. “Having removed” means having removed the face-to-face speech. “He desires jesting” means one who desires jesting, the state of that is jesting-desire, that itself is jesting-desire. In “unordained,” the meaning of “similar” for the letter ‘a’ should not be taken, but rather another meaning, so it says, “except for a bhikkhu,” etc.