English
that is indeed appropriate. Since women delight in vocal excellence, therefore they despise, is the connection. "Voice... The word "devoid of accomplishment" making it an adjective for the word "speech," and becoming a cause for the word "despises," should be understood as an adjective implying a cause. "Of all" means of the bhikkhunīs. By "by the accomplishment of virtue and conduct" it negates the meaning of "by birth, clan, form, wealth, etc." "And cause" means "and commentary." "Having threatened" means "having frightened." "Of them" means of the bhikkhunīs. "In the lay state" is connected to: the instructor of bhikkhunīs was not previously guilty in his lay state. Indeed, that is fitting. The word "woman" connects with "does not do," and connects with "produces." The connection is: even by the Dhamma teaching of a standing bhikkhu. The word "api" has the meaning of censure. "By dissimilar things" means "by opposing objects." "In an improper place" means "in a place unsuitable for renunciants." "Lustful desire" means "strong craving." "By that" means "by that reason." And here, in "Ettha ca" etc., this is the summary – Virtuous and learned, Well-received and a good speaker; Dear and capable, And not fallen, is qualified. 148. "In the matter" means "in the origin of the case." Having made the elision of the 'k' sound, they are called "heavy rules," thus it says "by heavy rules." Those are the heavy rules. "Indeed" means "because." To show that the word "together," spoken generally, should be taken specifically, it is said "in the presence of the bhikkhunīs." "Just as the case" means "just a pācittiya offense." For that, because it proceeds in accordance with the cause of the offense in the matter, it is called "as the case." 149. "Early" means "early indeed," the meaning is "first." "Unswept should be swept" - this is the connection. Making clear the fault in not sweeping, it says "for unswept" etc. "Indeed" indicates the clarification of that. "That" means "the precinct." "Having seen, they would be" - this is the connection. "By that" means "by the reason of being like those who do not wish to hear." Having shown the benefit of sweeping the precinct, showing the same for the provision of drinking and washing water, it says "but from within the village" etc. "In that" means "in the drinking and washing water." Sāk Even a broken branch, Even a branch that should be broken. The second, A wise person is the second. Showing the place to sit, He said "to be seated" and so on. Having said "in the middle of the monastery" In general terms, It was said "at the door" to show it specifically. They come down, they approach here, that is a coming down. And that is that place, so it is a place of coming down. In that. In "Samaggattha," Here the root "gam" is preceded by "saṃ" and "ā." Then it is either the "ttha" ending, considered a past tense, Or it is the "tthatta" form of the "tha" ending, considered an imperative. Due to being followed by a conjunct, the prefix "ā" becomes short. Thus, showing the meaning, he said "you have come well." There, by the word "sammā," he shows the meaning of "saṃ." By the word "ā," the prefix "ā." By the word "gata," the root "gam." By the word "ttha," either the "ttha" ending considered a past tense, Or the "tthatta" form of the "tha" ending considered an imperative. But this is the meaning here: "You have come together." When the "tha" ending is in the "tthatta" form, considered an imperative, It means "may you come together, may you be." By the word "āgacchanti" (coming), He shows the meaning of the root "vat" (to be, to exist) in "vattanti" (they are). By the words "paguṇā vācuggatā" (well-versed, committed to memory), he shows the intention. Pāḷi means The Pāḷi of the weighty doctrines. There means In that Pāḷi, Or in those four acts beginning with salutation. Giving way means Having avoided the path, Giving space to the bhikkhu. Fanning means Waving with a fan. Asking for water means Asking about water. By the word "ādi" (etc.), It includes asking about food and so on. And here means In these four acts beginning with salutation. The six words "in the village or" and so on Are the basis for the word "should certainly be done." For the king's expulsion means By the power of the king, For the expulsion of the people. Where the great assembly of bhikkhus gathers, that is a great assembly. The connection is "when seated in that place of great assembly." Rising up to greet means Rising up beforehand. That means Proper conduct. Having honored means Having paid respect, With reverence. is the meaning of "having done." Therefore, it is said, "as it was done," and so on. Of the three duties, meaning the three duties of "having respected, having honored, having revered." The word "anīya" is in the sense of an object, so it is said, "not to be transgressed." There are no bhikkhus here, meaning a dwelling without bhikkhus. In how many places is it without bhikkhus? What is called a dwelling without bhikkhus? Therefore, it is said, "if," and so on. The word "from the dwelling" is the ablative case for the word "inside." Here, meaning in a dwelling without bhikkhus. Indeed, it is true. From there, meaning from a dwelling located within half a yojana. Elsewhere, meaning in another dwelling, and this is a locative case for usage. After the meal, meaning after the meal. There, meaning in a dwelling without bhikkhus. The word "bhikkhunis" is the object in the word "saying." In the stated measure, meaning in the stated measure of half a yojana. Even in a branch pavilion, meaning in a pavilion covered with branches. The word "pi" shows what kind of talk there is in a dwelling. Dwelt, meaning resided. By this much, meaning by merely having resided for one night. Here, meaning in a dwelling with bhikkhus. The bhikkhunis who approach should be asked, this is the connection. Of the fortnight, meaning of the bright fortnight of the month of Āsaḷhī. The word "on the thirteenth" should be connected in the sense of whole and part. We, meaning us. From where, meaning by which straight path, this is the connection. Therefore, it is said, "by that path." By another path, meaning by a crooked path other than the straight path. This, meaning this dwelling. From there, meaning from the dwelling of the bhikkhus, or from the dwelling of the bhikkhunis, this is more appropriate. For it will be said, "at a distance of a gāvuta from our dwelling." In a safe place, meaning in a place without danger. For it is called "khema" because dangers are exhausted there, and it is a safe place, so it is called "khemaṭṭhāna." By those bhikkhunis, meaning by those residing in a place of half a yojana. Those bhikkhunis, meaning those residing in a place of a gāvuta. Between, meaning between your dwelling place and our dwelling place, or in the middle between the dwelling places. And this is an ablative case in the locative sense. Located. The connection is that the word "santikā" (from) is the ablative case for the word "āgata" (come). "Tattha" (there) means in the dwelling of other bhikkhunīs. The construction is "iti yācitabbā" (thus, it should be asked). "Tato" (from that) means from the asking of bhikkhus, the connection is "para" (after). "Cātuddase" (on the fourteenth) means on the day of the completion of fourteen days of the bright half of the month of Āsaḷhī. "Idha" (here) means in this monastery. The word "ovāda" (exhortation) is the object of the word "anu" (following). "Anujīvantiyo" (living by following) means those who make their livelihood by following. The connection is "vuttā bhikkhū" (the bhikkhus mentioned). "Dutiyadivase" (on the second day) means on the full moon day of Āsaḷhī. "Atha" (then) means immediately after their departure. "Ettha" (here) means in the absence of bhikkhus due to their departure. By "ābhogaṃ katvā" (having made a consideration), it is shown that it is not proper to dwell without making a consideration. The intention is that one must go to a dwelling with bhikkhus. "Sā" (that) is an offense of cutting off the rains-residence. "Hī" (indeed) means truly, or because. "Kenaci kāraṇena" (for some reason) means for some reason such as the non-completion of alms-round. "Hī" (indeed) means truly. As for a bhikkhunī dwelling in a dwelling without bhikkhus due to the bhikkhus' departure or other reasons, should she perform pavāraṇā in that very dwelling without bhikkhus? He says, "pavārentiyā panā" (but for one performing pavāraṇā), etc. In "anvaddhamāsaṃ" (every half-month), the prefix "anu" is a kammappavacanīya (a prepositional particle) indicating pervasiveness, and because of its use, it is a locative case in the sense of usage, so he says "addhamāse addhamāse" (in every half-month). In "paccāsīsitabbā" (should be wished for), the root "sidh" with prefixes "pati" and "ā" is in the sense of wishing, so he says "icchitabbā" (should be wished). The root "sidh" has a reduplication. It is also stated in the Dhātupāṭhas (lists of roots) that "sisi" with prefix "ā" is for wishing. "Tattha" (there) means in the phrase "uposathapucchakaṃ" (one who asks about the Uposatha). "Pakkhassa" (of the half-month) means of any half-month. The connection is "Mahāpaccariyaṃ pana vuttaṃ" (but it is stated in the Mahāpaccariya). "Ovādassa yācanaṃ ovādo" (the asking for exhortation is exhortation) by elision of the latter part of the compound, and that very meaning is the purpose, the meaning of exhortation, for that purpose. "Pāṭipadadivasato" (from the first day of the half-month) means from the second day. For it is here that the moon experiences increase and decrease face to face, or by this, it is called "pāṭipada." "Iti" (thus) means in the manner stated. The construction is "Bhagavā paññapeti" (the Blessed One enjoins). "Aññassa" (of another) means of another than the act of listening to the Dhamma. "Nirantaraṃ" (continuously) means frequently.