English
by the bhikkhu who should be approached, "it is proper" is the connection. "From that" means from the time of speaking. "He" means the bhikkhu showing the expulsion. "Here" means in the Bhikkhuni Khandhaka. "In the division of actions" means at the place of division of actions at the end of the Parivāra (Pari. Aṭṭha. 495-496). "Shining forth" means, showing that it is speaking in a low, inferior way, it says "shining forth with unrighteousness." "Engaging with bhikkhunis" here, showing the agent and instrument, it says "with men by unrighteousness." Here, by "with men" it shows the object, by "by unrighteousness" it shows the instrument. "Entering the monastery" means entering the monastery of the bhikkhus. "To establish advice" here, showing the manner of establishing advice, it says "not in the bhikkhunis' dwelling," etc. "For the purpose of advice" means for the purpose of receiving advice. "Do not do" means do not do. 416. "By lay girls" means the connection is, as if lay girls bind. "With a thick sash" means with a thick, appointed sash. "One wrapping" here, showing that a body-band made by wrapping around the waist once is "one wrapping," it says "a single wrapping." There, "wrapping" means suitable for wrapping around the waist. "With a smear" here, saying it is a singular for a plural meaning, it says "with fine smears." By "with a made sash" it shows the remainder of the text "made" in the Pāli. "With a white cloth sash" means with a sash made of white cloth. "With a made braid" means with a made braid. iyā. It shows the meaning of the word 'dussaveṇī' as 'a braid made with a cloth' by this cloth. The same method applies to the preceding and succeeding words. 'Coḷakāsāvaṃ' means 'a rag dyed with saffron' because the rag itself is dyed with saffron. 'Aṭṭhillenāti' means 'with a bone'. It shows the connection of the bone with 'gojaṅghaṭṭhike' (shinbone). In 'hatthaṃ koṭṭāpentīti' (making one cut off the hand), 'hatthaṃ' (hand) is intended to mean only the forearm, not from the elbow downwards, so it says 'aggabāhaṃ' (forearm). 'Piṭṭhihatthaṃ' means 'the back of the hand'. 'Piṭṭhipādaṃ' means 'the back of the foot'. 417. 'Vuttanayānevāti' means 'in the manner stated' (in the Cūḷavagga commentary 247) regarding the six-group monks smearing their faces and so on. 'Aṅgadese' means 'on the body part'. 'Gaṇḍappadese' means 'on the cheek part'. In 'sāloke tiṭṭhantīti' (standing in the light), 'sālokaṃ' is taken to mean 'a door' by saying 'where there is light'. Therefore, it is said 'dvāraṃ vivaritvā' (having opened the door). 'Vuṭṭhāpentīti' means 'they ordain'. In 'sūnaṃ ṭhapentīti' (setting up a shop), the word 'sūnā' means 'meat', so it says 'maṃsaṃ vikkiṇantī' (selling meat). 'Tenāti' means 'by that' (slave). This word is the object of the causative verb in 'kārentī' (making him do). 'Haritakañceva pakkañcā' shows the dvandva compound for the word 'haritakapakkikaṃ'. There, 'haritakaṃ' means 'fresh leaf'. 'Pakkaṃ' means 'boiled leaf'. 418. 'Kathitāyevāti' means 'as stated' in the chapter on robes. 419. 'Pāḷimuttakavinicchayo' means 'a decision free from the decisions stated in the Pāḷi'. Elaborating on the 'Pāḷimuttakavinicchayaṃ', it says 'sace hī' and so on. The connection is 'whoever, when dying, says'. 'Mamaccayenāti' means 'after my passing away'. 'Aññassāti' means 'to another' than the preceptors and so on who were mentioned. 'Tesanti' means 'to them' (the preceptors and so on). 'Na hotīti' means 'the requisites do not belong'. 'Hīti' means 'indeed', or 'because'. 'Accayadānaṃ' means 'a gift that is to be given after passing away'. 'Na ruhatīti' means 'a gift given after passing away to any of the five co-residents, or to an ordained person, or to a lay person, does not accrue to them; it accrues only to the Saṅgha'—this is the intention. But 'gihīnaṃ pana accayadānaṃ' is the connection. 'Ruhatīti' means 'it accrues to lay people'. Whether of a renunciant or of a householder, whosoever's gift of transgression is agreeable to them, the meaning is that it belongs to them. 420.Here, regarding "Purāṇamallī" (old wrestler's wife): the wife of a wrestler is a 'mallī'; showing that 'purāṇe mallī' (old mallī) is 'purāṇamallī', it says "purāṇe" and so on. By "in the time of a householder," it shows the form of the 'ṇa' suffix here in "purāṇe." "Of the wrestler" means of the fist-wrestler. Here, regarding "purisabyañjana" (male characteristic), the word 'byañjana' is a synonym for 'nimitta' (sign), so it says "male sign." "Mind" means mind of lust. 421."Yaṃ" means whatever thing. "Aggaṃ" means the first part. "Asappāyaṃ" means what is unsuitable for oneself. "Hiyyo" means the day immediately past. "Aññasmiṃ" means other than the bhikkhunīs. The word "bhikkhunīhi" is the agent of the causative verb in the word "paṭiggāhāpetvā" (having caused to receive). "Hī" means indeed, or because. 426.By "mealtime," it shows the specific time here in "they let the time pass." "Pure" means at the beginning. "Tāsaṃ" means of the eight bhikkhunīs. "Abbhantarimā" means included within. "Aññā" means other than the eight bhikkhunīs. The connection is "she is newer." By "except for the refectory," it shows the ablative sense of the word "añña" here in "everywhere else, one should not prevent according to seniority." Here, in "aññasmiṃ," the 'smiṃ' ending shows the meaning of the 'ttha' suffix. By "in the place for distributing the four requisites," it shows the form. 430.Here, regarding "even by a messenger, they confer ordination," it asks, "Is ordination by a messenger permissible in all cases?" and says, "by a messenger... (etc.)... is permissible." The connection is "by any obstacle whatsoever." The meaning is that if there is no obstacle, it is not permissible. The connection is "at the conclusion of the ordination procedure, she is ordained." "Tāvadeva" means at the very moment of ordination. 431."Navakammampi" (even new work), the word 'pi' (even) refers to the finished residence. 432."Tassā" means of that woman. Here, regarding "until that boy attains understanding," it asks, "How is 'understanding' to be taken?" and says, "until he can eat..." and so on. Here, regarding "except for one with a house," the 'sa' syllable functions as the word 'saha' (with). showing that 'agāra' means 'dwelling' and 'seyyāgāra' means 'sleeping dwelling', he said: "except for sleeping in the same dwelling." As one should behave towards another man, so is the connection. By "aññasmiṃ" (in another), in the Pāli "aññe purise" (other men) here, the substitution of 'e' for the 'smiṃ' ending of a pronoun is shown. And by showing that, it shows that the prohibition of the 'e' substitution for the 'smiṃ' ending of a pronoun in Kaccāyana (Kaccāyana Sutta 110) is not absolute. 434.By "Yadeva sā vibbhantā" (since she has gone astray), the connection is "shows". By "yasmā" (because), in "yadeva", it shows the causal meaning of the word 'yaṃ'. The connection is "wears white clothes". By "tasmāyeva" (therefore), for the word "tadeva" (that very), it shows the causal meaning. By "na sikkhāpaccakkhānenā" (not by renouncing the training), it shows the meaning of 'eva' (only/indeed). "She does not receive re-ordination": That bhikkhunī who has gone astray does not receive re-ordination. "She does not receive even going forth": A bhikkhunī who has gone over to another sect does not receive even going forth, much less full ordination. "Massaging the feet": massaging the feet of bhikkhunīs. "Hair": the hair of bhikkhunīs. "Therein": in the statement "being scrupulous, they do not approve." The connection is "some teachers say". The connection is "they become infatuated." "Herein": in salutations etc. to men. "This": salutations etc. to men, the action mentioned in the word "anuññāta" (allowed) is the agent mentioned in the word "vaṭṭati" (is permissible). Or else, the connection is "this salutation etc. to men, specifically allowed, is permissible." If this is so, the word "odissa anuññāta" (specifically allowed) is an adjective implying a reason; the meaning is "it is permissible because it is specifically allowed." "That": is a statement mentioned in the commentaries. "Indeed": truly, or because. 435.In "Pallaṅkena nisīdantī" (sitting cross-legged), here, rejecting the 'seat-cross-legged' meaning, he said: "sitting by folding the legs." Therein, 'ābhujitvā' means 'folding'. "Kūpa" (well/pit) means a latrine pit. "Above" means above the pit. By "it is visible in all directions", it means it is covered, not open above. shows delight. 436. Kuṇḍaka means husk. Ettha means in the Bhikkhunī Khandhaka. Thus, the explanation in the Bhikkhunī Khandhaka commentary is concluded. 11. The Five Hundred Khandhaka 1. Discourse on the Minor and Lesser Precepts 441. In the Five Hundred Khandhaka, "four... and... minor" and so on, is said, this is the connection. Pariyāyena means by reason. Dhūmakālikaṃ, here, dhūma's kāla is dhūmakāla, meaning the time of the smoke's rising. That which has this is dhūmakālikaṃ, a precept that has been laid down. Showing this meaning, he said, "yāvā" and so on. 443. Idaṃ means the question, "Venerable Sir, what are the minor and lesser precepts?" "Tayā" by this, it rejects the meaning of "tuyhaṃ, tavā" for the word "te" in "idaṃ te." Āpatti means an offense of dukkata. Hī means truly, or because. Te means the elders. The statement, "The Saṅgha... does not abolish," is to be connected as "was announced." "Confess that dukkata, friend," this too was said, this is the connection. But the elder, meaning Elder Ānanda, said, this is the connection. Tatthā means in the questioning. Yathā means in what manner. In four instances, meaning in the four instances such as "having stepped on the Buddha's rain-robe, he sewed it." Ettha means in the Five Hundred Khandhaka. Thus, the explanation in the Five Hundred Khandhaka commentary is concluded. 12. The Seven Hundred Khandhaka Discourse on the Ten Matters 447.