English
that very practice is 'kilesasallekhanakapaṭipatti', by that. One who makes the assembly attend is foolish, is the connection. One who makes the assembly attend is also wise, is the connection. The remaining offense is the connection. In the dark fortnight. In the bright fortnight. On the full moon of Kattika means on the last full moon of Kattika. Said in the Kurundi, is the connection. Showing the reason for being well-said, it says, "four months," and so on. Because, seeking and also residing, the bhikkhus, is the connection. The basis means the basis of sexual intercourse and so on. Covers with this means 'paṭicchādī' is also appropriate in the sense of an instrument. Showing the detail, it says, "having closed the door," and so on. This very thing means the preliminary work itself. In both means in both the bath-house cover and the water cover. All means the entire preliminary work and so on. They go out means they hide and go. By this, they carry, here the root 'vaha' means to go, is shown. i. Released from clouds, dust, smoke, dirt, and Rāhu: released from clouds, and from dust, and from smoke, and from dirt, and from Rāhu. Among these: among clouds and so forth. So: just as the moon's orb shines, so does the sun's orb. Having been by what is to be done: this is the connection. Making: doing. A newcomer incurs: this is the connection. Not invited: having not been requested, this is the connection. In the pacification of a grass mat, he rises with the body: because it is a gift of bodily harmony. He should intend with firmness: the word "āgāḷha" is a synonym for "firm," so he says "for firmness." "Ā" means very, "gāḷha" means seized, "āgāḷha" means firmly seized; "gāḷha," "bāḷha," "daḷha" are one in meaning. He should intend: he should plan. Not fulfilling: for one not fulfilling. And he is shameless, and foolish, and uncultivated: here, action should not be done merely by being foolish and uncultivated, but it should be done based on the offense, thus he says "foolish" and so forth. There, foolish: he does not know, this is the connection. This: this foolish one. By so much: by merely this much of not knowing. An offense rooted in foolishness: this is the connection. Two categories of offenses: two heaps of offenses, in the sense of pārājika and saṅghādisesa. Of these: of the three individuals, it should be done, this is the connection. Bodily frivolity: this is bodily jesting. Such as making a mouth-trumpet: such as making a musical instrument called a mouth-trumpet, and so forth. By both doors: by both doors of body and speech. Transgression of a training rule laid down for the bodily door: transgression of a training rule laid down for the bodily door, such as bodily contact. Transgression of a training rule laid down for the verbal door: transgression of a training rule laid down for the verbal door, such as rude speech. By bodily harming: here, "harming" means not training, so he says "by not training." Why is not training called harming? He says "for he who" and so forth. There, he who: the individual. That: the training rule laid down for the bodily door. That: just so. For because he harms: this is the connection. Endowed with medical work: this is the connection. That ...is to be connected with the verbal wrong livelihood through such as announcing the taking of a share. By "Do not quarrel" it shows that the prohibition "mā" (do not) is to be connected with the remaining part "karī" (do). In "na voharitabbaṃ" (should not be spoken), the root "har" with prefixes "vi" and "ava" means to speak, so he says, "nothing should be said." "Hī" means truly. By "bījanaggāhādike" (such as taking seeds), the word "ādi" includes such as requesting the Dhamma. In "okāsakammaṃ kārentassa" (for one making an 'okāsa' act), "okāsa" and "okāsakamma" are similar, so he says, "for one making an 'okāsa'." "Na ādātabbaṃ" means should not be taken. Showing that very meaning, he says, "where having taken," and so on. "Yaṃ" means the Vinaya. "So" means the bhikkhu. "So" means the Vinaya. "Tassa" means of the bhikkhu. "Idaṃ" means this act. "Aññaṃ puccha" means "ask another bhikkhu by me," so it is to be connected. "Iti" means thus. "So" means the bhikkhu endowed with three factors. "Assa" means of him, who is endowed with three factors. "Na sākacchitabbo" means should not be conversed with. By "laddhiṃ" (view), it shows the scope of the word "idaṃ" (this) in "idaṃ appahāya" (not abandoning this). By "avijahitvā" (not having abandoned), it shows that the root "hā" has the "tvā" suffix. In "suddhaṃ brahmacāriṃ" (a pure celibate), it should be taken as an Arahant, completely pure from defilements, so he says, "an Arahant bhikkhu." By "pātabyabhāvaṃ" (the state of being drinkable), it shows that the "tā" suffix in "pātabyatā" (drinkableness) is in the sense of state. By "paṭisevanaṃ" (partaking), it shows that the word "pātabya" means to partake as one wishes. "Gativisodhanaṃ" means purification from bad destinations to good destinations. By "akusalāni ceva mūlāni cā" (both unwholesome and roots), it shows that the word "akusala" and the word "mūla" are in apposition. Therefore, the appositional compound "akusalamūlāni" should be made as "roots called unwholesome." In "duccaritāni" (bad conduct), showing that the prefix "dus" means bad or deformed, he says, "badly conducted, or deformed conduct." "Virūpāni" means of a deformed nature. By "karaṇabhūtenā" (as an instrument), it rejects the meaning "as an agent." There, that is found in each section. Thus the exposition for the explanation of the triple repetition is completed. The 'one-up' method, explanation of the quadruple repetition. 324. In the quadruples, thus the decision should be known, is the connection. "Place of settlement by covering with grass" means the place where a dispute is settled by the settlement of covering with grass. "By another's formal act" means by another's formal act which is the means. "From that" means from the quadruple. "In others" means in other quadruples, thus the meaning should be known, is the connection. "That very" means that which is through the bodily door. "Again that very" means that which is through the verbal door. "The offense to be incurred and the offense of sleeping together" is the connection. "Watching" means being awake. "One without intention incurs an offense" means the connection should be made as "a bhikkhu without intention incurs an offense" or "being without intention, one incurs an offense." "Similar" means similar in substance. "And that" means any one of those offenses. "Thus" means in this way. "By an act" means by an act of formal declaration. "He rises by an act" means he rises indeed by an act. "That" means household requisites, brought, is the connection. "Unlocking" means a key. "Inside" means inside the storehouse. "He rises face to face" means he rises indeed face to face. "With a nun who is lying down" is the connection. "This" means the offense of sleeping together, depending on, is the connection. "This" means the statement "by the manifestation of the gender," spoken, is the connection. "Of both" means of both bhikkhus and bhikkhunis. "By obtaining gender" means by obtaining female gender. "First" means in the primordial era. By "first arisen" it shows the meaning of the word "first" as "arisen before." By "by superiority" it shows the meaning of the word "first" as "arisen by prior superiority." By "male gender" it shows the form of the suffix 'ima'. "Male characteristics, male forms, etc." — by the word 'etc.' it includes male signs and so on. "Which are forty-six training rules" is the connection. According to this stated method, the meaning should be understood in the second quadruple as well. "By those" means by the one hundred and thirty training rules. From the Great References. The Great References mentioned in the Vinaya (Mahāva. 305). Why are the Great References called "self-elevated"? It is said, "They indeed," and so on. There, "they" refers to the four Great References. "Are called" is the connection. By "self," it shows the meaning of "self" in the word "self-elevated." By "having lifted up," it shows that the word "elevated" means "lifting up." By "having been placed," it shows the meaning of the word "self-elevated" as "placed after having been lifted up by oneself." By "consumables for consumption," it excludes external consumables. "But water" means pure water, not mixed with anything. "At the time" means at the time of a snakebite. By "five or ten precepts," it shows that the five or ten precepts are the precepts of a lay follower. "And there" means and in the monastery. "Both" means both the arriving and resident ones. "Not common" means not common to both. "An offense" means an offense common only to bhikkhunīs. "Also in the four for travelers" - the word "also" refers to the four for arriving ones. "Difference in object" means indeed the difference in objects such as sexual intercourse. "Indeed" means truly, or because. "That" means that offense. "Similarly" means just as in physical contact, so too in eating garlic; this is the connection. "Here" means in the four such as difference in object. "Four pārājika offenses" are those mentioned in the Bhikkhu Pātimokkha. "Even when they commit offenses separately, this is the method" is the connection. "In the first four" means in the four such as difference in object. "Which is the first question" is the connection. "Here" means in the four such as similarity in object. "And which" means and which question. "There" means in the four such as difference in object. "In the third and fourth questions" is the connection. The word "for the co-resident" is the dative case for the word "to be done." "Heavy" means a pārājika offense. "Light" means a thullaccaya or a dukkaṭa offense.