English
"the root 'camu' with 'ā' prefix means 'to wash'." "This is very open" means this place is very open, meaning not covered by anyone. For one who does not obtain water, They did not obtain water. 374. The construction is: "Thus, the decision regarding the duty of the latrine should be understood." "This" refers to defecating while chewing a tooth-stick. "Everywhere" means in every place. In "not with a rough stick," it is not merely a rough stick, but also split sticks and other sticks that scratch the skin are called rough. This is shown by saying, "or with a split stick," and so on. "One who has entered" means one who has entered the latrine. "A common place for all" means a place, namely the latrine, that is common to all bhikkhus or shared by all. "There" means in that common place. "For constant going" means a place made for one's constant going, or a personal place, is the construction. "Uhaṭā" (removed) – here, to show that it is derived from the root "had" with the prefix "upa," it says "uhaditā" (removed). Since it is stated in the Dhatupathas (Panini 977 Dhatupatha; Saddanitidhatumalaya 15 dakarantadhatu) as "hada karisosagge" (to excrete feces), it means the excretion of feces outside the latrine pit. Therefore, it says "smeared with feces outside." "Should be washed" means should be washed with water. "Even this" refers to the absence of water. "Everywhere" means in every section of duties. Thus, the explanation of the section on duties is completed. 9. The Section on Suspending the Patimokkha 1. The Story of Requesting the Recitation of the Patimokkha 383. In the section on suspending the Patimokkha, regarding "on the night of Nandimukhi," "nandi" means one who rejoices, one who is pleased. This is a neuter noun ending in "i." In "Nandiseno, Nandivisalo," and so on, this is a masculine noun ending in "i." But here, considering "mukha" (face), it is a neuter noun ending in "i." "Nandimukhi" means the night in which the face (mukha) is joyful (nandi) due to the white direction of the sky at the time of sunrise. Therefore, it is said, "Even at the time of sunrise, the night appears joyful (nandimukha)." In "antoputi" (inner putrefaction), to counter the meaning of "the inner putrefaction of the body's corpse," it says "in one's own mind-stream," and so on. "By 'by means of the rain of defilements'," "the meaning 'by means of the rain of water' is rejected." "Avassuta means 'wet'," "the meaning is 'drenched'." "Here, in 'Kasambujāta' (born of Kasambu)," "Kasambu means 'rubbish'." "For when it is swept and scraped by a broom," "it makes a sound, it 'sambati' (makes a sound), thus 'kasambu'." "The meaning 'born like that' is to be understood as 'kasambujāta'." "However, in the Commentary, by way of intention," "it is said 'ākiliṭṭhajāta' (born very defiled)," "the meaning is 'born exceedingly defiled'." "There is also the reading 'kiliṭṭhajāta due to being full of faults'." "The connection is 'shows by this reading: "even to the point of grasping by the arm".'" "'Hi' is merely a particle for filling out the sentence." "'By him' means 'by that foolish person'." "Because of the use of the particle 'yāva'," "the fifth case ending in 'bāhāgahaṇāpi' is in the sense of a limit." "The word 'nāma' indicates censure;" "due to its use, in 'āgamessati' (will come), the future tense is used for the past tense" "(as in Saddanīti Suttamālā, Sutta 893)." "The construction is 'will indeed come'." "'Āgamessati' means 'will slightly endure'." "For it is said in the Dhatupathas (verb lists):" "'Āto gamuīsamadhivāsane' (the root 'gam' with 'ā' means 'to slightly endure')" "(Saddanīti Dhātumālā, 18th root ending in 'm')." 384. Here, in 'Na āyatakeneva papāto' (the precipice is not long at all)," "showing 'the precipice is not long at all'," "he says: 'it is not deep right at the beginning'." "For the word 'āyata' is a synonym for 'dīgha' (long)." "Just as in 'the Dhamma should not be chanted with a long, drawn-out voice' (Cūḷava. 249) and so on," "it is said that the precipice is not long at the beginning of the bank." "'Right at the beginning' means 'right at the beginning of the bank'." "By 'Anupubbena gambhīro' (deep gradually)," "he shows the intended meaning of the statement 'not deep right at the beginning'." "'Ṭhitadhammo' (of stable nature) means 'of a nature that remains within the bank'." "Here, in 'Velaṃ nātivattati' (does not transgress the bank)," "showing that the word 'vela' is used in the sense of 'bank' and 'boundary'," "he says: 'the receding ravine, the boundary bank'." "There, by the word 'osakkanakandara' (receding ravine), he shows the meaning of 'bank'," "and by the word 'mariyāda' (boundary), the meaning of 'boundary'." "That which is to be split by water is 'kandaro' (ravine);" "a ravine receded by water..." It abandons the receding bank, the shore. The meaning is that the shore, which is like a receding bank and a boundary, does not go beyond the limit. In "it carries the shore," showing the meaning of the root "vah" as "to reach," it says "it brings the shore." There, "appeti" means "causes to reach." It is shown that by "ussāreti" (raises), the word "thalaṃ ussāreti" (raises the land) in the Pāli text shows the meaning of "tīraṃ vāheti" (carries the shore). "Ussāreti" means "lifts up and causes to go." In "aññāpaṭivedho," "añña" means "he knows" or "he knew," or it means the path of arahantship or the fruit of arahantship. "Paṭivijjhanaṃ" is the penetration of that. The long vowel in the middle is for ease of pronunciation. "Aññāpaṭivedho" means the attainment of arahantship itself. Therefore, it is said, "the attainment of arahantship." 385. In "channaṃ ativassatīti" (it rains excessively on the covered), showing that it is a Pāli text spoken with reference to the Udāna Pāli, it says "āpatti" (offence), etc. There, "idaṃ" (this) refers to the statement "channaṃ ativassatīti" (it rains excessively on the covered). "Etaṃ" (this) refers to the committing of a new offence. 4. The Story of Those Worthy of Listening to the Pātimokkha 386. "Pure vā pacchā vā" means before or after the declaration. "Khette" means in the field of the Pātimokkha's establishment. Showing the field, it says "tasmā" (therefore), etc. "Rekāraṃ bhaṇati" means the one establishing the declaration recites the letter "re" among the thirty-six letters. "Idaṃ" (this) is the place for reciting the thirty-five letters. "Vutte" means when spoken by the one establishing the declaration. The phrase "anāraddheyeva" (not yet begun) is to be connected with the statement "suṇātu me" (let him hear me). 5. The Story of the Righteous and Unrighteous Establishment of the Pātimokkha 387. "Tena puggalena" means by that person who has been accused. "Sā vipattī" means that failure, such as failure in conduct. "Saññāamūlikavasena" means based on the groundlessness of the perception "it was done." "Katañca" means definitely done. "Akatañca" means definitely not done. The connection is "he does not come out of a desire to provoke." "Tena" means by that reason of not coming, etc. "Āpajjati" means the one establishing the Pātimokkha commits an offence. "Iccassāpi" means thus for this one, the one establishing the Pātimokkha. "Paccādiyatī" means he takes back. again he takes up, "The deed not done, the deed to be done again," and so on, again he takes up, meaning, again he begins. 6. Discourse on the Suspension of the Dhamma-Pātimokkha 388. In the practice of the path and so on, means in the practice of the path and so on. By the word "and so on," he includes acts of theft with a thievish mind, and so on. Perception of signs and so on, means perception of signs, perception of marks, perception of indications. "This" refers to suspicion, is the connection. 7. Discourse on the Element of Self-Taking 398. "Desiring to take up the self-taking," here, what is self-taking? He says, "Desiring to purify the Dispensation," and so on. By this, he shows that the case to be taken up by oneself in order to admonish another is called self-taking. "It is not the right time to take up this self-taking," here, showing the wrong time, he says, "fear of the king," and so on. There, "vassāratto" means the rainy season. For this rain delights exceedingly, it is called "vassāratto" because it rains here. Even the rainy season is an improper time due to the difficulty of bringing modest people from afar for the appeasement of a case. "Thus" means this is the time of fear of the king, and so on. "Opposite" means the time when there is no fear of the king, and so on. "This self-taking is non-existent," here, the word "abhūta" (non-existent) is synonymous with "avijjamāna" (not existing), so he says, "this is not existing," meaning, this self-taking is not existing. "Taken by me," is the connection. "A person of virtue," is the construction. "Which" refers to the self-taking that leads to, is the connection. "This" refers to the self-taking. "I will not obtain among those seen, I will obtain among those seen," here, "I will not obtain, I will obtain," what does this refer to? He says, "sometimes indeed," and so on. There, "appekadā" means sometimes. The word "hi" indicates elaboration. "Such a kind" means having the nature of being obtained among those seen. "This" refers to obtaining supporting bhikkhus, is the connection. "The statement 'I will not obtain' was said," is the connection. "As a quarrel and so on occurs among the Kosambians, so a quarrel and so on will occur," is the construction. "Later also it will be without regret," here, for whom will it be without regret? The self-taking endowed with five factors, as if it were... taking it, afterwards also, it becomes non-regrettable, thus it is said, "Good, old renunciant," and so on. There, "the council of five hundred" means the council to be done by five hundred, led by Mahākassapa. It is like a repeated recollection for the Elder Mahākassapa afterwards,