English
"Nivāreti" shows the intended meaning of the root 'bandh'. This is called a "setu" (bridge). That setu, that setu which is called the aggregate of offenses. In some books, the reading "so setu" and "etāya paññattiyā" exists, but that is not the correct reading. This is the connection: the decision should be known thus concerning those disrespectful to the Buddha. 'Yo' means whoever, it is connected to "na gacchati" and so on. Dharamāne means existing, being present. Upaṭṭhāna means a place of attendance, or for the purpose of attendance. Etassa means of any householder or renunciant. Dhammassavana means a place for listening to the Dhamma, or for the purpose of listening to the Dhamma. Dhammassavanagga means where the listening to Dhamma is held, a Dhamma-listening pavilion. Or, dhammassavanagga means one who grasps the listening to Dhamma, the assembly of people at the place of Dhamma-listening, that Dhamma-listening assembly. Cittīkāra means a manner of respect. The connection is: he sits distracted or disrespectful. Kāyapāgabbiya means 'pagabbo' because one greatly scolds or oppresses others with it, it is excessive pride, the third letter of the lips. The state of a 'pagabbo' is 'pāgabbiyaṃ', 'kāyapāgabbiyaṃ' is 'pāgabbiyaṃ' with the body (Vajira. Ṭī. Parivāra 271; Sārattha. Ṭī. Parivāra 3.271; Vi. Vi. Ṭī. Parivāra 2.271 Saṃ. Ni. Aṭṭha. 2.2.146; A. Ni. Aṭṭha. 3.6.82-84; Su. Ni. Aṭṭha. 1.144), misconduct of the body. Tisso sikkhā means the three trainings beginning with the training in higher morality. Pamajjanaṃ is heedlessness, it is the absence of mindfulness, as it says "in heedlessness and absence of mindfulness." Āmisapaṭisandhāra means the connection of one's own and others' inner being with material things, similarly dhammapaṭisandhāra. 272. The meaning of "Sattharipi agāravo" and so on is connected. Blind. By "one of ignoble conduct" and so on, it shows the intended meaning of the word "disrespectful." But the literal meaning should be understood thus: One who does not listen respectfully to the teacher's words directly is called "disrespectful." Here, regarding "or internally," among the four, such as one's own internal, it shows the state of being one's own internal, and showing the 'amādesa' state of the seventh case ending, it says "in one's own continuum." By "or in one's own side," it rejects the meaning "in one's own mind-continuum." Here, regarding "there you," showing the scope of the word "that," it says "in that internal and external distinction." "In one's own and others' continuums" means in one's own and others' continuums. Here, regarding "for abandonment," showing the instrumental case of the root "hā" and the meaning of "āya" as "for that purpose," it says "for the purpose of abandonment by means of loving-kindness development and so on." By the word "and so on" in "by means of loving-kindness development and so on," it includes the development of compassion and so on. That is a root of dispute. By "for the state of non-occurrence," here, regarding "for non-flowing in," it shows the meaning of "occurrence" for the root "su" preceded by "ava." Here, regarding "one who clings to his own view," "saṃ" (in sandiṭṭhi) means "his own." Showing that "sandiṭṭhiparāmāsī" means one who grasps his own view from another, it says "he grasps his very own view." By "which" and so on, it shows the manner of grasping. Here, regarding "one who holds firmly," by the meaning of the saying "that which is firmly established is ādhāna," the word "ādhāna" is a synonym for "firm," so it says "daḷhaggāhī" (one who holds firmly). He grasps firmly, therefore he is "daḷhaggāhī." 273. The explanation of the roots of accusation, although similar, is the connection. But even though it is similar in that way, this is the distinction here, is the connection. "Of disputing individuals" is the connection. "Thus disputing" means disputing in that manner, "accusing" is the connection. "He has incurred such and such a misfortune" showing the meaning that has been stated, by recognizing it as an offense, it says "You have incurred a pārājika offense," and so on. Here, in the roots of accusation. The distinction is a distinction from the roots of dispute. For those who dispute, anger, resentment, and so on are the roots of dispute. For those who accuse, the roots of accusation, so it is said. 274. "Loving-kindness bodily action" is called... "Mettā" means "loving-kindness," because it has loving-kindness. It is bodily action, meaning bodily action accompanied by a mind of loving-kindness. Therefore it is said, "Bodily action done with a mind of loving-kindness." Explaining the details of those present and those absent, it says, "Therein," and so on. "Therein, therein" refers to those present and those absent. "Bodily action" means bodily action of loving-kindness. It is connected to "the elders' gift." "By both" means by the junior elders as well. "Among them" means among the junior elders. "They despise" means contempt. The connection is: "like putting away one's own badly placed things." By "called loving-kindness bodily action," it shows the nature of "this dhamma" here. The particle "pi" refers to the dhamma to be spoken of later. By "to be remembered," it shows that the word "anīya" is a word for action. "Arousing mindfulness" means arousing mindfulness in fellow practitioners. Explaining the meaning of that word, it says, "Whoever," and so on. "Whoever" here means a person. "Nanti" means loving-kindness bodily action. The connection is: "remembering that person." "Whose" refers to fellow practitioners. "They" refers to fellow practitioners. The connection is: "having a mind of faith." By "does what is dear," it shows the meaning of the word "piyakaraṇa" as "does what is dear." The same method applies to "garukaraṇa" (doing what is respected). By "for the sake of inclusion," it shows that "saṅgahāya" is an indication of an action whose essence is a state. "To be included" is inclusion, for that purpose. "By them" means by fellow practitioners. By "for the sake of unity," it shows the meaning of the word "sāmaggī" as "the state of being united." "Taking up a word" means having taken up a word. "Vihāreti" is the locative case for "support," the connection is: "when the elders are not present." "Tanti" refers to the elder, the connection is: "when will he come?" "Words of endearment" means words spoken with endearment. "Eyes moistened with loving-kindness and affection" means eyes moistened with affection called loving-kindness. "Eyes" means the eyes. By "free from illness," it shows the meaning of the word "arogo" as "healthy." Either healthy from constant illness, or from adventitious illness. not without illness, or healthy from internal illness, not without illness from external illness, or healthy from bodily illness, not without illness from mental illness. "Samannāharaṇaṃ" means repeated attention. The meaning is: "He does not eat after dividing among individuals." Expanding on this, it says: "Yo hi" (who indeed) and so on. There, "yo" is the person, "bhuñjati" (eats) is the connection. "Ettakaṃ...pe... bhuñjissāmī" (this much... I will eat) shows the state of one who eats after dividing the alms. "Ettakaṃ vā asukassa ca...pe... bhuñjissāmī" (this much or for so-and-so... I will eat) shows the state of one who eats after dividing among individuals. "Ayaṃ" is the person. "Ābhataṃ" is brought from the village and so on. "Adātumpī" (even not to give) by the word "pi" shows that it is also proper to give. For giving is not forbidden to anyone. "Sabbesaṃ" (to all) means to the immoral and the moral. "Vuttaṃ" (it is said) means it is said in the commentary. "Viceyyā" (having chosen) means having selected. "Dātumpī" (even to give) by the word "pi" summarizes that it is also proper to give generally without choosing. If so, is not a division of individuals made? Why is it proper to give after choosing? It says: "Na hī" (for not indeed) and so on. "Hī" means because. "Ete" (these) are the sick and so on. This word is the object in the phrase "vicinitvā" (having chosen), and the dative in the phrase "dentenā" (by one giving). "Hī" means truly. "Iti ayaṃ" (thus this one) means thinking thus, this one fulfills the qualities of amiability. In "Akhaṇḍānī" and so on, first showing the broken, torn, spotted, and blemished, and then showing the unbroken and so on by way of their opposites, it says: "Yassā" (whose) and so on. There, "yassā" is of the monk, "sikkhāpadaṃ bhinnaṃ" (the training rule is broken) is the connection. "Sattasu āpattikkhandhesu" (in the seven groups of offenses) is the locative of support, "sikkhāpadaṃ" is the connection. For since the training rule is laid down on account of an offense, the offense is its domain. "Ādimhi vā ante vā" (at the beginning or at the end) means at the beginning or at the end of the training rules. The word "vā" has the meaning of indefinite option. Since an offense arises when a training rule is broken, it is said "sikkhāpadaṃ bhinnaṃ" (the training rule is broken). "Khaṇḍaṃ nāma" (what is broken) means what is cut. "Vemajjhe" (in the middle) means in the middle of the training rules. Indeed. "Broken" means a precept is broken. "Hole" means an opening. "Two or three precepts" - this is the connection. "Mottled" means variegated. "Broken" means precepts are broken. "Spotted" means diverse. And here, variegated with one dissimilar color in one place is called "mottled," and diverse with various colors in various places is called "spotted" - this is the distinction between them. Showing the unbroken, etc., by reversing the broken, etc., he says, "But for whom..." and so on. "Unbroken virtues" means unbroken precept-virtues. "But those" means but the virtues. The word "these" is merely an embellishment of the word. "Because of making free" means because of making free by releasing from the slavery of craving.