English
It is said "from the ninth bhikkhunī" because eight bhikkhunīs are to sit in order. "Worthy of rising to meet" means worthy of standing up to face. "And without distinction" means without making a distinction such as "bhikkhu" or "bhikkhunī," but generally. "Worthy of a seat" The word "ahacatukkassa" is a part-whole relationship with the word "paṭhamapada". "Asādhāraṇa" means not common to bhikkhus. "Vikāle kappati" means it is allowable at that day's wrong time. "Kālātīta" means past the time, past the watch, past seven days. The three beginning with "yāvakālika", and unallowable meat, and that which is taken up, and that which is not received— this is the connection. The strap-sandal, and the permanent bath, and the leather mat— these are the strap-sandal, permanent bath, and leather mat. These four, with the group of five, are for giving upasampadā and so on. "Idha" means in the border regions. "Idha" means in the central regions. "Ida" means these four kinds of things. "Dīpetumpi" means even to explain. For the "tuṃ" suffix indicates the meaning of "having done". The same method applies to "dīpetuṃ pana" here. "The rest is allowed" is the connection. "Ubhayatthapi" means in both places, according to border and central regions. Making the declaration of purity of intention into one, it is said "four". "Cattāro pubbakicca" is a gender inversion, for the meaning is "cattāri pubbakiccāni" (four preliminary duties). "These four thus stated" is the connection. "The resolutions thus arrived at" is the connection. "Sabbattha" means in all fours. Thus, the explanation of the section on fours is concluded. The method of "one more" Explanation of the section on fives 325. In the fives, "five persons are fixed" means the taking of only the anantariya (deeds of immediate retribution). "Five offenses of cutting" should be known— this is the connection. "The vikappanā (designation) that was stated" is the connection. "Ussaṅkita" means doubtful after rising. "Parisaṅkita" means doubtful again and again. "Akuppadhammo" (unshakable one) means the dhamma, reckoned as the fruit of arahantship, belongs to him; he is one whose defilements are destroyed. "Even though one whose defilements are destroyed, he is both doubtful after rising and doubtful again and again"— this is the connection. "Pariharitabbā" means to be removed. "Hi" means indeed, or because. "Etesu" means in these unsuitable places. Regarding "thūpacīvara" (stupa-robe), showing that a robe made by encircling a stupa is a stupa-robe, it says "vammika" (anthill) and so on. For an anthill piles up, it rises upwards, thus it is called "thūpa" (stupa). "Nhānaṭṭhāne" means in everyone's bathing place. T It is called abhiseka because one sprinkles the body with water. Abhisekika is a robe discarded at an abhiseka. Therefore it is said, “discarded robe.” In “bhatapaṭiyābhatam,” showing that the root “bhar” means to nourish, and to hold after rejecting, it is said, “taken to the charnel ground and brought back again.” There, “susāna” (charnel ground) shows the action. “Puna” (again) shows the meaning of the prefix “paṭi.” By these words, it shows the meaning of “bhatapaṭiyābhatam” as “taken to the charnel ground and brought back home.” The letter “y” is a conjunction of words. In the Pāli and commentaries, in some books, the reading is “gatapaṭiyāgata” with a guttural third letter, which is not good. The body is first, speech is second, body and speech are third. Referring to this, it is said, “by the third.” “Tattheva” (right there) means in the intermediate peyyāla. In “adinnam” (not given), showing that the “a” is a negative prefix, and that the suffix “ta” is a passive participle, it is said, “not given by another.” There, “aññena” (by another) shows that the suffix “ta” is a passive participle. The negative prefix “na” shows the function of “a.” For what reason is it “aviditam” (unknown)? It is said, “due to the absence of the intention ‘I receive’.” “Aviditam” means “not manifest.” “Naṭasamajjādidānam” means all gifts such as those to actors and assemblies. “Usabhavissajjananti” means the release of a bull. This is said by way of illustration. However, it should be understood that the giving of women by humans and non-humans alike, for the purpose of sexual pleasure, and the giving of men, are also included. In “itthidānam” (gift of women), the giving of any women to any men should also be understood. “Paṭibhānacittakammadānam” means the gift of mental action with the intention of sexual intercourse. “Lokassa” means “by the world.” “Kathetukamyatā” means “desire to speak.” “Na suppaṭivinodayā” means “duppaṭivinodayā” (difficult to remove) because it must be removed with difficulty. It shows that it is not easy to remove. “Upāyena” means “by means of.” The connection is: “It is said that Elder Phussadeva stood.” “Ekaṃsa” is an application word in the sense of 'on the ground'. For the meaning is 'in one part'. 'Having the Buddha as object' means having the qualities of the Buddha as object. 'Māra' means the Māra of the devas, 'gone' is the connection. 'Gomaya' means cow dung. 'Jaraggava' means an old ox. 'Just like that' means just like the nature of scattering cow dung. 'Vippakāra' means doing in a special way. 'Vaṅkapāda' means crooked-footed. 'Parikasantoti' means scratching, having made a boundary. 'Vigacchapuriso' means a man who has gone to a distorted or ugly state. "Vibhacchapuriso" is also a reading, meaning a man who eats in a specially beautiful way. This reading is found in Abhidhāna and other texts (in Abhidhānappadīpikā, verse 102). 'Samantā' means all around the dark monastery. 'Māra might be, isn't it?' is the connection. 'I could not,' he said, is the connection. 'Diṭṭhapubbo' means seen before. 'Mahānubhāvo' means mighty in divine power. 'Iṅgha' is a particle in the sense of urging, meaning 'I urge'. 'Attabhāvaṃ' means your own existence. 'Such a form' means a form similar to the existence of the Buddha, the Blessed One. 'Taṃsarikkhakaṃ' means similar to that form. 'Patirūpameva' means a likeness in the sense of similarity, not a form that is exactly similar, but something that is a similar form. 'Sakattabhāvaṃ' means his own, that is his own existence, that. 'Ayaṃ' is Māra. 'Kathaṃ' means for what reason is the Blessed One not beautiful, isn't he beautiful? To confirm that, it is said, 'completely free from passion, hatred, and delusion'. 'Vañcitomhī' means I have been deceived. 'Kiṃ atthī' means what is there? The intention is that there is no thought of deceiving me. To be connected with 'a young bhikkhu obtains', etc. 'A young bhikkhu stood' is the connection. 'Behind the rubbish heap' is the connection. 'Saṅkārachaḍḍanī' is that by which rubbish is thrown away. 'The Elder Tissadatta asked' is the connection. 'Nāvāto' means fallen. 'Pañhāsahassaṃ' means a thousand questions in the meditation subjects of serenity and insight. 'Pucchī' means he asked the young one. 'Paricchindī' means in that The meaning is: he finished the duties to be done during the day. "From the Yonaka country" means from the Yonaka world. "He recollected eight aeons" means, seeing the monastery courtyard, his mind became clear, and by the knowledge of past lives, he recollected eight aeons. The connection is: "One monk went." "The devas stood with flowers in their hands" means they took human form and stood. Therefore it was said: "From which village are you?" The construction is: "You are accustomed to living in which village?" "Right here" means in this very place. The connection is: "We are standing." "This story" means this story to be told. The construction is: "Is the minister's son handsome?" "No" refers to the Elder Abhaya, the minister's son. The connection is: "Relatives came." The connection is: "The Elder's mother also sent." The word "also" refers to the relatives. Showing the manner of sending, he said: "My son," and so on. The connection is: "The minister's son mounted." The connection is: "The Elder Abhaya said." "By him" means by the minister's son. "Holding the yoke" means the holding of the yoke. Making clear the statement "throwing rubbish in the place swept by the old Elder," he said: "In a past existence, it is said," and so on. The connection is: "The minister's son threw." "That" refers to the sweeping duty. "There" refers to the statement "the Teacher's dispensation is done." The connection is: "It is said that Venerable Sāriputta sat down." The connection is: "The Blessed One returned." "Footprints" means the places where the feet stepped, meaning foot-shrines. The connection is: "The Elder sat down." "Having established himself on his knees, the remaining part of the text 'having worshipped the foot-shrine' should be supplied." The construction is: "My Teacher knew that I had sat down!" The word "my" here refers to both preceding and following. "Accusation" means the imputation of fault. "I will make him" means I will make the Ten-Powered One. The connection is: "The Blessed One said." The construction is: "You have gone, it is not proper for you, who are wandering." "From that" means from the time of accusation. The connection is: "This much decision is found." "End of speech" means the limit of speech. "This" is the story. The connection is: "This much speech." dho. They are to be taken, meaning they are fit to be taken. "These" refers to the two roots. Again, "these" refers to the six origins of offenses that arise. "Matter" refers to the matter of sexual intercourse and so on. "Iti pi" (thus also) the word "pi" refers to the first method. Here, in the first method, there is no distinction between the root and the origin, as the origin arises from the root. In the latter method, however, there is a complete distinction. Therefore, the latter method should be considered more appropriate. By "vūpasammatī" (is appeased), it shows the complete cessation of the word "nirujjhati" (ceases). By "vuṭṭhānena" (by rising up),