English
To show that "Pātimokkha-saṃvara" is a karmadhāraya compound, and that "saṃvuta" is a tappurisa compound with respect to them, it is said, "Pātimokkha," etc. It should be understood that the word "eva" there shows the karmadhāraya compound, and the word "ena" shows the tappurisa compound. It proceeds, that is, it causes the self to proceed. The causative suffix has disappeared. By this, among the four abodes—the abode of posture, the divine abode, the Brahma abode, and the noble abode—it shows the proceeding of the self as the abode of posture. Indeed, truly. This, "Pātimokkha." the statement, "He dwells unrestrained." He analyzes it in the Jhānavibhaṅga. The eight terms beginning with "Sīla" (virtue) are in apposition. This is the connection here: virtue is the foundation, the beginning, the practice, the restraint, the self-control, the liberation, the release for the attainment of wholesome states. "For attainment" means for the purpose of attainment. The seven terms beginning with "Upeta" (endowed) are synonyms of each other. Among these, "upapanno" means connected, engaged. "Samannāgato" means "samantato anu punappunaṃ āgato" (come repeatedly from all sides), meaning "samaṅgībhūto" (fully endowed). Here, the prefix "saṃ-" means "from all sides," and the prefix "anu-" means "uninterruptedly." "Tenāti" means "for that reason." "Pāletīti" means "protects the individual existence from harm." "Yapetīti" means "the individual existence continues." "Yāpetīti" means "causes the individual existence to continue." "Yapa" is in the sense of "to continue." Indeed, it is said in the Dhātupāṭhas (in Saddanītidhātumālā, 18 pakārantadhātu) that "yāpanaṃ" means "to continue." In "Viharatīti," the word "iti," which indicates a meaning, is elliptically expressed; the meaning is "iti vuccati" (it is said) or "iti vuttaṃ" (it has been said). Showing the dvandabhāva (compound of two nouns) of the words "ācāra" and "gocara," and the tappurisabhāva (tatpuruṣa compound) of the word "sampanna" with them, he says, "ācāragocarasampanno" (endowed with good conduct and suitable resort), etc. Here, the word "ca" (and) shows the dvandabhāva, and the word "ena" shows the tappurisabhāva. The word "aṇu" means "small," and the word "matta" means "measure," so he says, "appamattakesu" (in the smallest things). By "dassanasīlo" (of seeing nature), he shows that the suffix "āvī" in "dassāvī" (one who sees) has the meaning of "tassīla" (of that nature). In "Samādāya" (having undertaken), to show the object of the verb "dā" (to give/take) preceded by "saṃ-" and "ā-", which expects an object, it is said, "taṃ taṃ sikkhāpadaṃ" (that particular training rule). By this, he shows that "sikkhāpadesu" (in the training rules) is in the locative case in the sense of "upayoga" (application). Or, "sikkhāpadesu" is in the locative case in the sense of "niddhāraṇa" (specification). He shows that the object "taṃ taṃ sikkhāpadaṃ" (that particular training rule) is to be supplied. In "Samādāya," to show the meaning of the prefix "saṃ-", the prefix "ā-", the root "dā-", and the suffix "ya-", it is said, "sādhukaṃ gahetvā" (having taken well). Here, this in the commentary. The meaning is to be taken as an elaboration. "Yo" means the son of a good family. "Assa" means of one who has received the designation. The meaning is that what is called "much learning" is not merely heard. "Mañjūsāyaṃ" means in a casket. It is called "mañjūsā" because it makes the owner think of his wealth, "by this." The meaning is that learning is accumulated in this person like a jewel accumulated in a casket. "Etena" means by this word "sannicitaṃ," and "dassetīti" is the connection. "So" means the bhikkhu who has received the designation. "Sannicitaratanasseva" means like an accumulated jewel. "Taṃ" means the saying "ye te dhammā" and so on. "Ettha" means in this training rule. "Assa" means of the bhikkhu who has received the designation. "Tattha" means in the saying "vacasā paricitā" and so on. The meaning is to be understood thus. "Paguṇā" means straight. It is called "paguṇo" because what is straight is an excellent, supreme quality due to its lack of crookedness. "Anupekkhitā" means repeatedly approached and seen, meaning shown. "Atthatoti" means from the meaning of the referent, meaning from the commentary. "Kāraṇatoti" means from the reason, meaning from the Pāli text. Since the word "diṭṭhi" is a synonym for the word "paññā," it is said "paññāyā." "Supaccakkhakatā" means made well manifest to the senses. Here, in "bahussuto," showing the three types of the much-learned, it is said "ayaṃ panā" and so on. "Nissayato muccatīti" means one who is freed from dependence. "Parisaṃ upaṭṭhāpetīti" means one who attends to the assembly. "Bhikkhuniyo ovadatīti" means one who admonishes the bhikkhunis. "Tattha" means among the three types of the much-learned. The connection is that so much should be learned by the one freed from dependence. "Upasampadāyāti" means having been ordained. "Pañca vassāni etassāti" means one who is five years old. The meaning is that it should be learned by him. "Sabbantimenāti" means by the last one of all the divisions, by what is common. "Paguṇā" means not crooked, straight. "Vācuggatā" is a synonym for that. For one whose Pāli texts are straight during recitation, they are "vācuggatā." Or for one whose texts are "vācuggatā," they are straight. Therefore, they These words are synonyms for 'cause' for each other. "On quarter-days" means on days included in the bright half and the dark half. "For the purpose of hearing the Dhamma" means for the purpose of making the Dhamma heard by the assembled audiences, for the purpose of making them listen. Here, in 'sāvanatthāya', it should be understood that the causative suffix is elided due to the suffix 'yu' following it. Therefore, the meaning of the word 'sāvana' should be taken as 'it is made to be heard, it is made to be listened to'. "Recitations should be learned" is the connection. "Of those who have arrived" means "of those who have arrived at one's presence." "For the purpose of discourse" means for the purpose of speaking with embrace, with hugging, or for the purpose of speaking with a soft voice. Since 'path of talk' is mentioned, it refers to a story-talk, not a Pāli recitation known as a sutta. "Anumodanā" means that by which donors rejoice afterwards, or again and again. Jhāna, or the path, or the fruit, is called the ascetic's practice. "It should be learned for the purpose of doing that" is the connection. "Indeed" means "truly," or "because." "Unobstructed in the four directions" is "cātuddisa"; the suffix 'ṇa' is for the meaning of 'unobstructed'. "It should be done by the attendant of the assembly" is the connection. "In the Vinaya" means in the Vinaya Piṭaka, which is divided into sections. "Two Vibhaṅgas" means the Bhikkhu Vibhaṅga and the Bhikkhunī Vibhaṅga. "By the bhikkhu, the attendant of the assembly, who is unable" is the connection. Having thus shown what should be learned for one's own benefit, now, showing what should be learned for the benefit of the assembly, he says "but for the assembly," etc. "In the Abhidhamma" means only in the Suttanta Piṭaka, which is divided into sections, not in the Abhidhamma Piṭaka. "Three sections" means the Sagāthā Vagga, the Nidāna Vagga, and the Khandha Vagga are the three sections. The word 'vā' (or) means 'optional, not fixed'. "One" means "one nipāta (particle/section)." "From this and that" means "from the nikāya." "Having made a collection" means "having made a heap." "Not stated" means "not spoken of in the commentaries." "But for whom it does not exist, he does not obtain it" is the connection. "And in the Suttanta" means "but in the Suttanta Piṭaka." "Learned" means grasped by describing its form, meaning recited. "Chief of the directions" means chief of bhikkhus, etc., standing in the directions. ho. "Goes as one wishes" means goes according to one's wish. "In the four Nikāyas" means in the Dīgha Nikāya and others, apart from the Khuddaka Nikāya. "Of one" means of any one. "By one Nikāya" means by the method found in one Nikāya. "Hī" means truly, or because. "Therein" means in the commentary on the four treatises. "Various meanings" means various purposes. "That" means the Vinaya Piṭaka. "By this much" means by this much amount, by proficiency. "It is" means the word "iti" is for completion. Thus, it should be understood as completion, is the connection. "Both of these, indeed, for him," and so on, is said, is the connection. "In another" means in that other than the Vinaya Piṭaka. "Therein" means in the statement beginning with "both of these, indeed, for him." The connection is to show the manner in which they have come. "Free from the faults of word-reversal and confusion" means free from faults that are word-reversal and confusion of words. And here, "word-reversal" means the words turning back, slipping, falling, that is the meaning. "Word-confusion" means the corruption of words, destruction, that is the meaning. Even though "by suttas" is said generally, it should be taken as the Khandhaka and Parivāra suttas, therefore it says "from the Khandhaka and Parivāra." In "by secondary characteristics," the word "byañjana" refers to both letters and words, therefore it says "and by the completeness of letters and words." "Hī" means truly, or because. The word "of lax and firm, etc." is the object of the word "by speech." The word "by speech" is the cause in the word "endowed with." The words "clear, not stammering, conveying the meaning" are adjectives for the word "by voice." By the word "etc." in "of lax and firm, etc.," it includes the eight phonetic qualities, namely: restrained, released, connected, distinct, long, short, heavy, light. "By speech according to rule" means by speech arranged as by grammarians. "Vākkaraṇaṃ" (speech-making) is done, spoken, uttered by the voice itself, changing 'ca' to 'ka'. "Hī" means