English
The word "paññapetī" is neuter in the sense of 'being'. "Hī" is an elaboration. "Evañca satīti" means 'and when there is such great benefit'. "Yanti" means 'which Dhamma'. "Sātthikanti" means 'with purpose'. "Yathānusiṭṭhanti" means 'in accordance with the instruction'. "Sabbāyeva bhikkhuniyopīti" is the connection: 'all the bhikkhunis too'. "Hīti" means 'truly'. "Ovādaṃ gacchatīti" means 'goes to the monastery of the Sangha of bhikkhus to ask for advice'. "Na ovādo gantabboti" means 'the monastery of the Sangha of bhikkhus should not be gone to to ask for advice'. "Ovādoti ca" should be understood as the accusative case in the sense of 'for the purpose of'. Otherwise, the usage of the word would be incorrect. "Ovādaṃ gantunti" means 'to go to the monastery of the Sangha of bhikkhus to ask for advice'. The phrase "Dve tisso bhikkhuniyo" is the object of "yācitvā" (having requested). It is the subject of "pesetabbā" (should be sent). "Ovādūpasaṅkamananti" means 'going near for the purpose of receiving advice'. "Ārāmanti" means 'to the monastery of the Sangha of bhikkhus'. "Tatoti" is connected as 'after that going'. "Tena bhikkhunāti" means 'by that bhikkhu who receives the advice'. "Tanti" means 'that bhikkhu who is appointed'. "Ussahatīti" means 'is able'. "Pāsādikenāti" means 'by pleasant, inspiring conduct of body, speech, and mind'. "Sampādetūti" means 'to accomplish the three trainings'. "Ettāvatāti" means 'by this much, by merely saying "pāsādikena sampādetū"'. "Hīti" indicates the result. "Etanti" refers to the word "tāhī". Here, the manner of speaking for bhikkhus is threefold, according to Sangha, group, or individual. Multiplying that threefold manner of speaking by the three manners of speaking for bhikkhunis, according to Sangha, group, or individual, results in nine manners of speaking. Showing that aspect, he says: "tatrāyaṃ vacanakkamo" (here is the order of speaking). "Tatrāti" refers to the preceding statement. The manner of speaking is clear. Showing the manner of speaking when one bhikkhuni or many bhikkhunis are sent from bhikkhuni monasteries for advice, he says: "bhikkhunisaṅgho ca ayyā" (and the Sangha of bhikkhunis, venerable sirs), etc. "Tenāpīti" means 'by that receiver of advice too'. The word "ovādaṃ" is the object of "paṭiggāhakenā" (by the receiver). Again, the word "ovādaṃ" is in the phrase "apaṭiggahetuṃ" (not to receive). Indeed. He lives by mere in-breaths and out-breaths, not by the life of wisdom, therefore he is a fool. He is sick, he suffers, therefore he is sick. He will go, he is capable of going, therefore he is a traveler. This is the explanation here: The monk who is capable of going, who will go, who will make a journey, therefore that monk is called a traveler. Or, the monk who, because of being capable of going, will go, will make a journey, therefore that monk is called a traveler. And "capable" is an adjective included within the cause. "There" means among the three persons, the fool and so on. "On the second day of the fortnight" means on the second day from the first day of the fortnight. "Uposatha hall" means in the Uposatha house. For they hold the Uposatha there, or the Uposatha is held there, therefore it is called "Uposatha hall." In that Uposatha hall. Having shown the meaning of the word "should not inform," and showing the same for the word "should not bring back," it says "and it is said elsewhere," and so on. "There" means among the monks receiving instruction. "If it is not" means if it is not. "Or an assembly" means or a gathering. For they speak together there, or it shines or gleams with the virtuous, therefore it is called "assembly." The explanation is "I will approach that assembly." "There" means in that assembly and so on. Likewise, in the word "there." "Fourteenth" is the completion of fourteen, the connection is "having invited on that." "To the community of monks" means in the presence of the community of monks; this is a locative case in the sense of proximity. "Today" means today, on this day; the suffix "jja" is used with the word "ima" in the sense of "day," and the "i" of "ima" becomes "a"; "ajjatanā" is simply "today," for the suffix "tana" has that meaning. "On another day" means on another day; the suffix "jja" is used with the word "apara" in the sense of "day," and it is only in the locative case. Here, in the invitation, or in the words "I allow," and so on. "Indeed" means truly. "Commotion" means curiosity. "The nun should be asked first" means the nun should be asked first by the community. The explanation is "He should be spoken to by that nun." "Seeing, he will rectify" means having seen what is blameworthy and what is not, he will rectify. "Of both" means for bhikkhus and bhikkhunis. "Yathāṭhāneyevāti" means in whatever place, in that very place. "Kenaci pariyāyenāti" means for some reason. The word "vara" with "ava" as a prefix means "covered," so it says "covered." "Vacanaṃyevāti" means only the word of advice. "Pathoti" means a path, because it is the cause of a position in a senior place. "Dosaṃ panāti" means the danger in advancing and so on. "Añjentīti" means they smear. The connection is: it is proper for bhikkhus to advise and instruct. "Aññanti" means other than advice. "Esoti" means this is a weighty rule. 150. Regarding "Adhammakamme," what kind of action is it? It says, "adhammakammetiādīsū" and so on. "Tatthāti" means among the unrighteous actions and righteous actions. 152. Giving the designation, he says, "no offense," is the connection. "Osāretīti" means he explains. "Catuparisatīti" means in the four assemblies. "Tatrāpīti" means even there, for the reason of bhikkhunis listening. First. 2. The Rule of the Setting Sun 153. In the second, the word "pariyāya" means "turn," so it says "by turn." "Vāroti" means sequence, so it says "the meaning is by succession." "Adhikaṃ cittaṃ imassāti" means his mind is superior, showing "adhiceto" by saying "adhicittavato" and so on. "Adhicittaṃ" here means only the mind of arahantship, not the mind of the eight attainments which is the basis for insight, so it says "by the mind of arahantship." For in "Adhicittasikkhā" and so on, the mind of the eight attainments which is the basis for insight is called "adhicitta." "Na pamajjatoti" means for one who is not negligent. "Sātaccakiriyāyāti" means by continuous action. "Ubho loke munati jānātīti munīti" means one who knows, understands both worlds, is a sage; and "monaṃ" means knowledge in the sense of understanding, knowing, and one who possesses that is a sage, showing this by saying "muninotī" and so on. There, "yo munati...pe... munanena vā" shows the first meaning, and "monaṃ vuccati...pe... vuccati" shows the second meaning. "Muna gatiyanti" is stated in the धातुपाठ (in the Saddanītidhātumālā, 15 kinds of roots). Regarding "one who is a sage," it should be understood that the root *mun* (to know) from the *bhūvādi* group is intended, not the root *mu* (to bind) from the *kīyādi* group. Alternatively, since it is stated in the root lists that *muna* means knowledge, it is from the *kīyādi* group, and the *na* at the end of the root is to be understood as elided. Here, "silence is called knowledge" means Arahatta-knowledge itself. When it is said "the path of silence," the thirty-seven factors of awakening are intended, as stated: "in the thirty-seven factors of awakening." Alternatively, the higher trainings in virtue, etc., are intended, as stated: "or in the three trainings." "The preliminary practice" refers to the practice consisting of virtue, calm, and insight, which precedes Arahatta-knowledge. "In the preliminary part" means in the part preceding Arahatta-knowledge. "Here" refers to the phrase: "one who trains in higher mind...etc." The word "such a one" should be connected with "the sage," as stated: "for such an Arahant sage." "Here" refers to the phrase: "sorrows do not exist for such a one." To show that "calm" means one who has appeased defilements like lust, it is said: "of lust, etc." To make "mindful" mean "one who has mindfulness," and that the suffix *mant* denotes constant association, it is said: "one who is inseparable from mindfulness." "That which is not ploughed, not scratched" is *akāsa*. That itself is *ākāsa* (space). "That which is to be seen through an opening" is *antalikkha* (sky). Space is fourfold: unconditioned space, kasiṇa-pervading space, limited space, and space as a delimiter of form. Here, unconditioned space is intended, because it is qualified by "in the sky." Therefore, it is said: "not kasiṇa-pervading, nor space as a delimiter of form." Limited space is also included in space as a delimiter of form. The word "me" is the object in the phrase "they despise." "Only this much" means only this much statement, which is "one who trains in higher mind," etc., and no other word of the Buddha. "This" refers to Cūḷapanthaka Thera. "Handa" is a particle meaning "indeed" or "now." The intention is: "I will show my power, you all see and grasp it." "Having arisen" means from the fourth jhāna. having risen from absorption. Here, to show the meaning of the word *pi* as "not in that place" in "even in between, he holds," it is said "he disappears." The same method applies to "he even makes a bed." The Elder is Cūḷapanthaka Thera. This word should be connected in the places where it is used intermittently, and then connected with "he recites that very thing." To the Elder Brother means to Mahāpanthaka Thera, who was the elder brother. In the verse, three lines are *indavajirā*, the fourth line is *upendavajirā*. Therefore, in *padmanti*, after the *m* sound, the *u* sound of *du* and *u* is elided, and it is carried over to the next letter, so it should be written as *padma* with two parts. In *avītagandhaṃ*, a long pronunciation of *vī* is appropriate. That which goes in the mud is *paduma* (lotus).