English
That which removes the taking of bad smell is *kokanuda* (red lotus). That which has a beautiful smell is *sugandhaṃ*. This is the application here: Just as a *paduma* (lotus), called *kokanuda*, fragrant, blooming early in the morning with the young sun, and being of undiminished fragrance, would shine, so see the Angīrasa, who, being of radiant essence emanating from the body, shines like the sun burning in the sky, burning in the three realms, the Perfectly Self-Enlightened One. *Paguṇaṃ* means committed to memory. *Tato* means because he was unable. *Naṃ* refers to Cūḷapanthaka. *Thera* refers to Mahāpanthaka Thera, the connection is "he caused him to be expelled." *So* refers to Cūḷapanthaka. *Atha* means at that time. The application is "the Bhagavā said." With the Buddha-eye means with the eye of the omniscient Buddhas, which is the knowledge of the inclinations, latent tendencies, and the superiority and inferiority of the faculties of beings. *Taṃ* refers to Cūḷapanthaka. *Tassa* refers to Cūḷapanthaka. *Atha* means at the time of that announcement. *Assa* refers to Cūḷapanthaka, the connection is "having given." That which removes dirt and defilement is *rajoharaṇaṃ*, a piece of cloth. *So* refers to Cūḷapanthaka. *Tassa* refers to that piece of cloth, in the word "*anta*," there is a part-whole relationship. *Parisuddham-pi* means the word *pi* shows what to say about a pure piece of cloth, let alone an impure one. *Saṃvegaṃ* The meaning is "they are afraid of terror." "Atha" means "at that time of commencement." "Assa" refers to Cūḷapanthaka. The word "taṃ" should be connected with the word "mamāyanabhāvaṃ" to form the explanation. The second. 3. The Bhikkhunupassaya Training Rule 162. In the third, even though it is generally stated "he admonishes, it is a pācittiya," the specific meaning should be taken, so it says, "it is a pācittiya only when he admonishes with the eight weighty rules." "Ito" means "from this training rule." "Yatthayatthā" means "in whichever training rule." "Sabbattha tattha tatthā" is the explanation. The third. Miscellaneous Discussion "Etthā" means "in this training rule." The connection is "this miscellaneous matter is stated." "Tīṇi pācittiyānī" means three pācittiyas: one pācittiya because the bhikkhu is not authorized, one because the sun has set, and one because he approached the bhikkhunupassaya. "Kathā" means "by what cause does it occur?" is the explanation. "Tatthā" means "in the bhikkhunupassaya." "Tassevā" means "of that authorized bhikkhu." "Aññena dhammenā" means "by a rule other than the weighty rules." "Divā panā" means "during the day, while the sun has not yet set." 4. The Āmisa Training Rule 164. In the fourth, "bahukatā" means "those by whom much respect has been shown." Showing the meaning that "they do not admonish after having been shown much respect," it says, "na bahukatā" and so on. "Dhamme" means "in the Dhamma such as morality." "Adhippāyo" means "the intention of the word 'na bahukatā,' or the intention of the group of six." The word "kattukāmoti ādīnaṃ" has a verbal connection with the word "attho." "Asammato nāma" means "one who is appointed should be understood" is the explanation. "Sammutiṃ" means "the authorization for a bhikkhu to admonish." "Pacchā sāmaṇerabhūmiyaṃ ṭhito" is the explanation. The fourth. 5. The Cīvaradāna Training Rule 169. In the fifth, "rathikāyā" means "in the street." It is called "rathikā" because it is beneficial for a chariot. "Sandiṭṭhā" means "it is shown by way of combination," thus "sandiṭṭhā." "Mittā" means "friends who are merely seen," so it says "mittā." "Sesaṃ" means "the remaining speech from the spoken words." "Tatrā" means "in the training rule concerning the acceptance of robes." "Hī" is an emphasizing particle. is one. Here, in this training rule concerning the offering of robes. The fifth. 6. The Training Rule on Sewing Robes 175. In the sixth, "Udāyī," there are three Udāyīs: Mahāudāyī, Kāḷudāyī, and Lāḷudāyī. Among them, the third is intended, so it says "Lāḷudāyī." When "paṭṭho" is made to mean "stands, proceeds by power," only "paṭibalo" is taken. Therefore, it says "paṭibalo" (capable). "Nipuṇo" means skilled. By "a mind made by ready wit," it shows the elision of a word in the middle of the term "paṭibhānacitta" (ready-witted mind). "So" (he) is connected to "Lāḷudāyī did." "Tassa" (of that) refers to the robe. In "as collected," the word "eva" (just, only) should be supplied, so it says "just as collected." 176. The robe that can be worn or covered with, that is called a robe—this is the connection. "Evaṃ hi" means just so. By "dukkata" (wrongdoing), it shows an intermediate offense in "if he sews himself, there is an offense of pācittiya." "Ārā" is a needle. It is called "ārā" because it goes, enters without attachment; its path of going is "ārāpatho," and in that, "nīharaṇe" (in extracting) is said because it is the end of the extraction of the needle's path. "Satakkhattumpi" means many times. "Āṇatto" means one who is commanded. Instead of saying "āṇāpito," by eliding the "ṇāpe" part of the word, changing the "i" to "a," and doubling the "ta" suffix as in the verb "ādatte," it is said thus. Therefore, it says "one who is told to sew a robe once." "Atha pana" means otherwise, however. "Āṇattassa" means of one who is commanded. "There are many pācittiyas"—this is the connection. "Even those who are dependents sew"—this is the connection. "When teachers and preceptors are sewing"—this is the connection. "Tesaṃ" (of them) refers to the teachers and preceptors. "Tesampi" (of them too) refers to the dependents. "The robe of relatives, of bhikkhunīs"—this is the connection. The word "by the antevāsikas" is the causative object in the word "they cause to sew." "Tatrāpi" (even there) means even in causing to be sewn by teachers and preceptors. The word "antevāsike" is the direct object in the word "having deceived," and "sibbāpentī" Here, a causative verb. "Others" means teachers and preceptors. The Sixth. 7. The Rule on Arranging 181. In the seventh, the words "of those bhikkhunis going behind" should be construed with the remaining text "bowl and robe," thus it says "the bowl and robe of those going behind." "Those bhikkhunis going behind" having made a case-ending inversion, should be construed with the word "they defiled," thus it says "the thieves defiled those bhikkhunis." Or else, without making a case-ending inversion, by supplying the word "bowl and robe" into the word "they seized," and by supplying the text "virtue" into the word "they defiled," it should be understood that it is to be construed. 182-3. The root `dhā` with `saṃ` and `vi` prefixes becomes the `tvā` suffix, thus it says "having arranged." `Kukkuṭa` means a red-crested one (a rooster). For it calls out and gathers creatures for food, thus it is called `kukkuṭa`. This means "village." The `ṇa` (suffix) is in the sense of location, thus it says "they meet here." "Here" means "in this village." Because the latter part has the meaning of location, it is a genitive compound with the former part, thus it says "of roosters" etc. Having thus shown the `ṇa` (suffix) in the sense of location and a genitive compound with the former part, now, to show the `ṇa` (suffix) in the sense of state/being and an external meaning compound with the former part, it is said "or else." "There" is in the latter reading. "Having flown up" means "having flown, having ascended into the sky." "Here" is in the latter reading. "In two ways" means "in two kinds, by way of walking and by way of flying." By "no access is found," there is no interval between villages, but it is only one village. Therefore, it shows that there is only one offense. `Paccūsa` means "dawn." For it dispels the opposing darkness, thus it is called `paccūsa`. `Vassantassa` means "of one crying out." The word "from the statement" is the reason for indicating "only an offense." `Ratanamattantara` means "an interval of one cubit," which is a separation by the measure of a rooster. "There" refers to the statement "from village to village." `Hi` means "elaboration." "Both" means "both bhikkhus and bhikkhunis arranging/conspiring." connection. "They do not say" means the commentators do not explain. A crossroads is a meeting place of four paths; a junction is a connected place of two, three, or more than four paths. "Even there" means even in the case of entering the precincts. "From one's own village" means from one's own village. "As long as they do not enter" is the construction. "Referring to" means concerning. "Then" means at that time of departure. "Both" means both monks and nuns go, this is the connection. "Tanti" is the word. "Hī" is a distinction. "Between villages, between villages" in the previous method, there is no offense for passing through, but there is an offense for entering; this is the distinction. 184. "You were there before" means you were there before. "Come, let's go" or "you should come" is what he says, this is the construction. "For venerating the stupa" means to venerate the monument. 185. "By a misunderstanding" here there are three kinds: misunderstanding of time, misunderstanding of the door, misunderstanding of the path. Among these, referring to non-offense due to misunderstanding of time, he said, "They go by a misunderstanding, there is no offense." There is no release from offense by misunderstanding of the door or misunderstanding of the path. Showing that meaning, he said, "before mealtime," etc. "Mounted on a wheel" means properly mounted on a wheel of posture or a cart wheel. "People" means groups of people. "They go around" means they go and come again and again. Seventh. 8. The Training Rule on Boarding a Boat 188. In the eighth, "praise" and "exaltation" together mean intimacy, association.