English
By this, it shows that it is said thus by way of elision of the latter part, when it should be said "making free." "Are called free" - this is the connection. "By the wise" means by good people like the Buddhas. "Access concentration or absorption concentration" - here the word "or" has the meaning of conjunction. Indeed, the meaning is "access concentration and absorption concentration." By "they lead to," it shows that in "leading to concentration," the suffix "anīya" mostly indicates the agent. "Having attained commonality in virtue" - here, the state of being common is "commonality," having attained that is "having attained commonality," having attained commonality through virtue is "having attained commonality in virtue," and the construction is "having become, he dwells." Therefore it is said, "He dwells with virtue that has attained a common state." "This view" - here, even though the word "view" has a general meaning, due to the proximity of the other word "noble," it refers to a specific object, right view. So he says, "right view associated with the path." By "associated with the path," he rejects worldly right view. "Faultless" means faultless due to purity, or due to being supreme. By this, it shows that the word "noble" signifies the meaning of "faultless" and is an unanalyzed stem. "Leads out" means goes to Nibbāna. By this, it shows that the suffix "anīya" mostly indicates the agent. "Whoever acts thus, for him who acts thus" - this is the construction. "One who acts thus" means by that... He is a doer of right view connected with the path. By this, he shows the meaning of the word "takkaroti" (he does that) as "he does with that right view." Here, regarding "for the destruction of suffering," "khīyanaṃ" is "khayo" (wearing away, destruction); "dukkhassa khayo" is "dukkhakkhayo" (destruction of suffering). Showing that it is "for that purpose," he says: "for the destruction of all suffering." "Sesaṃ" (the rest) means the remaining word from the spoken word. Thus, the explanation of the section on "How many questions" is concluded. Section on Khandhaka Questions. Explanation of Questions and Answers. 320. The chapter on Ordination is a great chapter. By "together with the origin and the explanation," he shows the meaning of the words "sanidānaṃ" (with origin) as "saha nidānena" (together with the origin), and "saniddesaṃ" (with explanation) as "saha niddesena" (together with the explanation). Here, "by origin" means by the origin consisting of the declaration of the precept's promulgation. "By explanation" means by the explanation of persons, etc. "There" means in the chapter on ordination. Here, regarding "of the highest terms," the word "samukkaṭṭha" is a synonym for "uttama" (highest), so he says "uttamāni" (highest). "Padāni" (terms) are the terms spoken in the manner beginning with "Monks, a person less than twenty years old should not be ordained" (Pacittiya 402-403; Mahavagga 124). By these terms, he shows the meaning of the word "samukkaṭṭhapadāni" as "samukkaṭṭhāni padāni" (highest terms). "Iti" means this is the meaning. Why here is the designation made primarily of "terms" as "How many offenses are there for the highest terms?" Are not offenses only for persons? He says, "Because by whichever..." and so on. "Hi" means "because." The connection is "by whichever term it is promulgated." "Sā" (that) means that offense. Here, regarding "two offenses," showing the nature of the two offenses, he says: "Pacittiya, Dukkaṭa." "Nassantete" means "let these perish." "Vinassantete" means "let these monks be destroyed." "Tehi" means "by those monks." "Vadato" means "of those who speak." The connection is "in the remaining Uposatha observances." By "only a Dukkaṭa offense," he shows that here, regarding "one offense," it is only a Dukkaṭa offense, according to the meaning, context, etc. In "also in the Pavāraṇā chapter," the word "pi" (also) refers to the Uposatha chapter. Also in the Cammasaṃyutta. In the chapter taught by making it connected with leather, the meaning is also in the leather chapter. The word 'pi' refers to the Pavāraṇā chapter. The word 'pi' in "also in the medicine chapter" refers to the leather chapter. "Samantā" means all around the limb. "There" means in the Kathina chapter. "Connected with robes" means in the robe chapter. "Campeyyaka" means in the Campeyya chapter. The word 'pi' in "also in the Samuccaya chapters" refers to the Campeyya chapter. The construction is: "These two offenses occur in the Samatha chapter." The same method applies to the rest. "Khuddakavatthuka" means in the Khuddakavatthu chapter. "Garubhaṇḍavissajjana" means in the relinquishing of heavy goods. "Saṅghabheda" means in the Saṅghabheda chapter. It shows that by the word "samācāra" (conduct), when it is said "they will ask about conduct in the Vatta chapter," the Vatta chapter should be understood. That is an offense of wrong-doing. By the word "tathā" (similarly), the phrase "only one dukkaṭa offense" is extended. By "Pātimokkhaṭṭhapane" (in the suspension of the Pātimokkha), it shows the omission of the word "Pātimokkha" and so on, where it is said "they will ask about suspension in the Pāli." "In the five-hundred and seven-hundred" means in the five-hundred chapter and the seven-hundred chapter. Here, because the root 'rup' (to place, to include) is ditransitive and belongs to the 'nyādi' group, "dhamma" (doctrine) is stated as the primary object, not "saṅgaha" (compendium) as the secondary object. Therefore it is said "dhamma and saṅgaha." "There" means in the five-hundred and seven-hundred. Thus, the explanation of the construction for the commentary on the Khandhaka questions is concluded. The Ekuttarika Method The Ekuttarika Method: Commentary on the Single Section 321. Having thus made the commentary on the Khandhaka questions, now, making it for the Ekuttarika method, he says: "offense... etc.... method." There, in the Ekuttarika method, the decision should be understood thus: this is the construction. By "six origins of offenses," it shows that the origins are called "offense-makers" in the sense that they make offenses. Of these six origins of offenses. "Hi" (indeed) means "because," and it is connected with "commits (an offense)." And in the training rule... And in the 'atikā' training rule. Here, regarding "a light offense," it is not called light due to being less blameworthy, but by a light disciplinary action, as it says, "because it is purified by a light disciplinary action." "Five kinds" means five types, such as a grave offense and so on. "By some" means by some manner, whether light or heavy. "Having a remainder" means that a remaining state of monkhood, apart from the state of a layperson, exists for it. "Without a remainder" is the opposite. "Two groups of offenses" means two groups of offenses, namely pārājika and saṅghādisesa. By "karontī" (doing), it shows the meaning of the 'ṇika' suffix in "antarāyikā" (obstructive). Obstructive offenses are always obstructive, as it says, "even for one who has committed an obstructive offense," and so on. The connection is "having confessed and attained purity." "Blameworthy by the world" means to be avoided by the world. "Blameworthy by regulation" means to be avoided by the Buddha's regulation. "Which" means "which offense one commits," this is the connection. "Doing" means "from being done." Here, the 'māna' word has 'anta' as its ending. By this, it shows the meaning of "doing" as "action." "Commits" means "the person commits." That offense is said to arise from action, this is the connection. "Like what offense?" it says, "like a pārājika offense." The same method applies to the subsequent sentences. Here, in "prior offense," the word "pubba" means "first," as it says, "the first committed offense." By the word "āpannā" (committed), it shows the elision of the middle part. "Later committed offense" means an offense of wrong speech or a minor offense. "By fundamental purity" means by the purity of an offense, being unmixed with any offense at its root. "Stated in the Kurundi" is the connection. "This too" means the statement mentioned in the Kurundi. By the word "pi" (also), it refers to the previous statement of the Great Commentary. "By one method" means by one reason. "Which" means "which offense is confessed," this is the connection. This confessed offense is called "counted," this is the connection. That which is confessed, this is called "uncounted," this is the connection. "With enthusiasm" means with the enthusiasm of "I will commit it again." "Hī" means "indeed," or "because." By "does not come into counting," it means does not come into It shows the meaning of the word as "not counting" (agaṇanūpikā) because it "goes" (agacchati). In the eighth matter, the connection is "completion." This is said referring to the bhikkhunīs, because it has come in the Pāli text by way of completing the eight matters for bhikkhunīs. It is indeed found even for bhikkhus in the place of the second pārājika. Here, explaining "Thullavajjā" as "gross offense is hers, thus Thullavajjā," he says, "declared as gross offenses." And the offense that occurs in not fulfilling a righteous promise, that is connected with laypeople – this is the explanation. "The offense of the five heinous crimes" means a pārājika offense incurred by the five heinous crimes. By "Sudinna Thera and others," he includes Dhaniyatthera and others with the word "etc." "Ādikammika" means one doing the initial action, or one appointed in that. By "Makkaṭisamaṇa and others," he includes the Vajjiputtakas and others with the word "etc." Whoever sometimes incurs an offense, that one is called an adhiccāpattika – this is the explanation. Even further on, the same principle applies. By "he accuses," it shows the meaning of the word "codaka" as "he accuses."