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Head of Origination Description of the Origination of the First Pārājika 258. Why is the statement "sexual intercourse, mixing of semen" and so on said? He says, "Now," and so on. There, there, in the statement "sexual intercourse, mixing of semen" and so on. Head of Origination, meaning the head of the originations, or among the originations. The remaining, the remaining seventy-five precepts apart from the first Pārājika. By that, by the first Pārājika. "Sukk In explaining the phrase "non-association," etc., he says, "Therein," etc. "Therein, therein" refers to the phrase "association with the pure," etc. "At the end of the Khuddaka commentary" means at the end of the Khuddaka Aṭṭhakathā. "Gender inversion" means a change in gender. Regarding "done physically and mentally" (kāyamānasikā katā), it is said that "kāyamānasikā" means "arising in the body and mind," thus he says, "done arising from body and mind." Explanation of the Arising of the Second Pārājika 259. This arising is one head of arising—this is the connection. By "taking what is not given" (adinnādānaṃ), it is shown that "what is not given" (adinnaṃ) here is a partial designation for the whole group. "The rest" (sesāni) refers to the sixty-nine training rules remaining after the second pārājika. "By that" (tena) means by the second pārājika. "Therein" (tatthā) refers to the phrase "viggahuttarī," etc. Without paying attention to the wording of "viggahuttarī," etc., but only to show the meaning, it is said, "training rules concerning human beings and superhuman states." "The second (female) is undetermined" (aniyatā dutiyikā) is stated in the feminine gender in the Pāḷi, referring to the offense. However, in the Aṭṭhakathā, it is stated in the neuter gender as "dutiyan" (second), referring to the training rule. Regarding "arising in three ways, done" (samuṭṭhānā tikā katā), it is shown that instead of saying "arising in three ways" (tikasamuṭṭhānā), it is said "arising in three ways" (samuṭṭhānā tikā) due to an inversion of words and the lengthening of the 'ka' sound, thus he says, "done arising in three ways." Explanation of the Arising of Sañcaritta 260. "Sañcarī" (messenger) — this is one head of arising called sañcaritta; the rest are similar to it. It is said that the word "riñcantī" (they abandon) (Pārā. 576) found in the Vibhaṅga is used to indicate the training rule about washing sheep's wool, thus he says, "in the Vibhaṅga, 'riñcanti' (they abandon) is mentioned as 'uddessanti' (they declare)." The connection is: "the training rules stated as 'up to the door-bolt for placing the crossbar' (Pāci. 135-136), and 'should give a robe to a bhikkhunī who is not a relative' (Pāci. 169), and 'should sew a robe' (Pāci. 176-177)." "And with a monk's robe" (samaṇacīvarena cā) — such a statement is made, this is the connection. "Should give a monk's robe" (samaṇacīvaraṃ dadeyyā) — this the word (Pāci. 917) is referred to, is the connection. Description of the Origin of Formal Admonition 'Bheda' - this, called formal admonition, is one origin-head; the rest are similar to it. Description of the Origin of Kathina 'Ubbhata' - this, called the origin of Kathina, is one origin-head; the rest are similar to it. 'With the lodging' means with the word 'lodging'. Description of the Origin of Goat's Hair 'Eḷakaloma' - this, called the origin of goat's hair, is one origin-head. 'Ito' means as stated. 'Pāḷi' means the main text. 'Virajjhitvā' means having missed the sequence. 'Yathā' means in which manner. The word 'pana' has the meaning of emphasis. "Although they write, yet still" is the connection. 'Evaṃ' means in that manner. 'Atthānukkamo' means the sequence of meaning. "And not in a dwelling without bhikkhus" - this word is said, is the connection. "Should reside during the rains in a dwelling without bhikkhus" (Pāci. 1047) - this word is referred to, is the connection. "Bhikkhunī" and so on are said, is the connection. By the word 'and so on', the reading "and a female trainee, and a female novice, and a laywoman" is included. Description of the Origin of the Word-by-Word Rule 'Pada' - this, called the origin of the word-by-word rule, is one origin-head; the rest are similar to it. "And similarly, by one who has set" - this word is said, is the connection. "Should admonish when the sun has set" (Pāci. 154-155) - this word is referred to, is the connection. "And no opportunity...etc... are said referring to" (Pāci. 1219-1221) - here too, it is the same method. Description of the Origin of Journey 'Addhāna' - this, called the origin of journey, is one origin-head; the rest are similar to it. Description of the Origin of the Robber-Caravan 'Theyyasattha' - this, called the origin of the robber-caravan, is one origin-head; the rest are similar to it. "By the seventh formation" - this word is said, is the connection. 'Tadanantarameva' means immediately after that training rule, 'has come'. Connection. Description of the Origin of the Dhamma Teaching 267. In the origin of the Dhamma teaching, there is no head of origin; all eleven training rules are combined and said to be the origins of the Dhamma teaching. "Thus" and so on is the conclusion. "Of these" means of these training rules. "Mixed origin" means a combined origin. "Three kinds" means three kinds based on the origin of declaring what is real, raising up a thief, and what is not allowed. "That" is a definite origin, "is" is the connection. Again, "that" is a definite origin, "to show" is the connection. Again, "that" is a word. "In conformity with the Nettidhamma" - here, "netti" means that which leads or guides the body and speech, or that by which the body and speech are led or guided. "Dhamma" is the Pāli. Since it holds meaning, it is called Dhamma. The netti itself is the Dhamma, the Nettidhamma; "in conformity with that" is Nettidhammānulomikaṃ. Therefore, it is said, "in conformity with the Dhamma of the Vinaya Pāli." Thus, the explanation of the head of origin is completed. Description of the Questions in the Intervening Summary 271. Now, "said" is the connection. Because of the connection with the word "now," the suffix "ta" in "vutta" should be understood as present tense. "Therein" refers to the matrix or to the questions. "Question about the arisen offense" means a question about an arisen offense. "Hi" is an intensifier, meaning "I will explain the specific point." "Here" refers to the second phrase, "How many groups of offenses?" With "in terms of heaps," it shows the meaning of "heap" for the word "khandha." In "disciplined matters," the word "vinīta" is a synonym for "vinaya," so it says "vinaya question." If the words "vinīta" and "vinaya" are different in sound, they must also be different in meaning; why then is "vinaya question" said? It says, "vinīta... and so on... one." This refers to three words. "One in meaning" means one only in meaning, not in sound. "Disciplined matters" are matters of discipline because they are causes for disciplining offenses. "In which" refers to those who are disrespectful. "Being present" means when they are present. And here, the sentence "in which, when present, offenses do not occur, and when absent, they do occur" is also implicitly understood. to be taken by the inferior. Yesu, in terms of respect. Te, in terms of disrespect and respect. Since there is not, this is the connection. Inquiry into the state of misfortune, this is the inquiry into the state of misfortune. It is inquired by this, this is the inquiry. Roots of dispute, roots of accusation, these inquiries are root inquiries, this is the connection. In the books, the reading with "these" in the sense of rejection is not the correct reading. Root inquiry, it is inquired by these, this is the inquiry, the inquiry of the roots is the root inquiry. In "cases" and so on, "it is said" is the connection. Of those very same, of the cases themselves. This is the matrix here. In the exposition, in the matrix, in the Pātimokkha. It distinguishes, the analysis of words, it is said according to what has come, this is the connection. This is the exposition here. In the counter-exposition, showing the meaning of the words like "abstinence" and so on, he says "far away" and so on. There, by "far away," he shows the meaning of the prefix "ā" in "āratī" (abstinence). By these, by the groups of offenses, it is far away, this is the connection. By "rejoices," he shows that the "ti" suffix is in the sense of an agent. Rati (delight) is rejoicing. By this, he shows that the "ti" suffix can also be in the sense of a state. Without, without these groups of offenses. By this, he shows the meaning of the prefix "vi" in "viratī" (abstinence). Individually, each one, the word "paṭi" indicates separation, the meaning is separately, separately. By this, he shows the meaning of the prefix "paṭi" in "paṭiviratī" (complete abstinence). In "virati" and "paṭivirati," the "ti" suffix should also be understood in the sense of a state. Enmity, because it causes harm, it should be abstained from, this is "viraṃ," that itself is "veraṃ," unwholesome states like greed. For these are called enmity because they are causes of enmity. By this, by abstinence. By this, he shows that the "riya" suffix in "akiriyā" (non-doing) is in the sense of an instrument. The doing of the group of offenses, this is the connection. Of that, of the doing of the group of offenses. By opposition, by being contrary. By this, he shows that the "a" prefix in "akaraṇaṃ" (non-doing) means contrary. Transgression of the group of offenses, of overstepping and committing the groups of offenses. By "from covering," by this, "covers" is "ve" Lā, it shows the meaning of the word 'velati' as 'velanaṃ' or 'velana'. Niyyāna means the path. The path is called 'niyyāna' because it goes, it proceeds, by making Nibbāna its object. "Bandhati" shows the meaning of binding with the root 'sidh'.