English
go, proceed, occur, thus they are called *accaya*. By that, meaning by the *accaya*. *Thūlo*, meaning gross. By "because of grossness," it shows the causal meaning of the word *tena* in "by that, it is." The connection is "grossness of the *accaya*." This, meaning the nature of the offense. By this verse, it shows the meaning of calling the gross *accaya* of other light offenses *thullaccaya*. When there are two parts, due to being followed by a conjunct, it should be understood that it becomes short. By "because it must be relinquished and confessed," it shows that relinquishment is *nissajjanaṃ*, *nissagga*, this is a designation for the disciplinary action to be done before the confession of the offense, and because it has this, it is called *nissaggiya*. By the word *kusaladhamma*, only wholesome consciousness should be taken, so he says, "wholesome consciousness, called *kusaladhamma*." By "it causes wholesome consciousness to fall," it shows the meaning of *pācittiya* as "it causes consciousness to fall." Here, instead of saying *cittapātiya*, by reversing the words and dropping the letter *ta*, it is said *pācittiya*. For the Pāli method is inconceivable. The suffix *ṇya* expresses the causative sense. Now, by "it causes wholesome dhamma to fall," the explanation of the word *pācittiya* is already established, so why is it said, "it offends, a place for the confusion of consciousness"? He says, "that..." "panā" and so on. Because it is, this is the connection. Regarding the Pāṭidesanīya offences, without showing the definition itself, why is it said "a bhikkhu, being unknown," and so on? He says, "It is only for the purpose of showing the reason for the blameworthy state that has been stated." By "to be confessed," he shows the definition of Pāṭidesanīya as "that which is to be confessed separately, by saying 'blameworthy' and so on, in a manner different from the confession of other offences." Regarding "Dukkaṭa," showing that the prefix "du" here means both "badly" and "improperly," he says, "badly done, or improperly done." That is action. That, however, is Dukkaṭa, a fault, this is the connection. Of it, of Dukkaṭa. Its meaning is to be understood thus, this is the construction. "Hī" is an elaboration. That which is evil, this is the construction. "Yadī" means "then." Indeed, the word "yadi" is a synonym for "then." This too, this too is an action, it is evil, this is the connection. By "spoken," he shows that the root "bhāsa" here in "durābhaṭṭha" means "to speak." That is speech. "And what more?" means "what is the speech to be said in addition to that?" Regarding "and that word which is defiled," here the particle "ca" has the meaning of "pi" (also) and should be connected with "pada." He says that the word "yaṃ" (which) means "because," thus: "because that word is also defiled." "That word too" means "that speech too." Indeed, the word "pada" means "speech." That speech too, because it is defiled, this is the construction. How is it defiled, this is the construction. By the word "yasmā" (because), he shows that the word "yaṃ" means "because." That is the word. "This is called thus" is the word to be explained. "This is called 'Dubbhāsita'" is the explanatory word. "This" means "this word," "this speech." Here, in the Sekhiya verse. This is the speech that illuminates the definitions of the offences, it is said, this is the connection. For the illumination of what was it said? He says, "For the illumination of the meaning that is included." There, in the statement "it rains on the six," and so on. "Geha" means an ordinary house. This, however, is a house, this is the construction. Elucidating, he says, "Indeed, the root offence," and so on. Having said "uncovered," then... To show the fig tree, it is said "well-covered". "Uncovered" means not covered. Explaining the state of not being excessively rainy, he says "the root offense, indeed," and so on. The connection is that a monk who uncovers does not commit an offense. "In the pure interior" means in the pure compartment. "Therefore" and "by that" are mostly one in meaning, therefore it is said "for that reason". The construction is: "if this is uncovered" and "if this covered thing is uncovered". "Of those being overcome" means of those being overwhelmed. By "a thicket of trees, a forest" it shows that the word "pavanam" (thicket) is a synonym for "araññam" (forest). Rejecting meanings like "state of existence" for the word "gati", and showing that it means "refuge", he says "it is a refuge". "That" is the thicket. "They" are the deer. By the word "assasanti" (breathing in), the meaning "passasanti" (breathing out) should also be taken due to their inseparability; the meaning is "they are doing in-and-out breathing". "Space" means non-material space. "Of birds" means of winged creatures. By "of all conditioned phenomena", it shows that only conditioned phenomena should be taken here for "dhammānaṃ" (of phenomena). By "or destruction", it shows that the word "vibhava" (disappearance) is a synonym for "vināsa" (destruction). "Of them" means of all conditioned phenomena. "Gati" (destination) means foundation. Why is disappearance the destination of phenomena? He says "for not indeed," and so on. "Hī" means because. "They" are all conditioned phenomena. They perish, they disappear. "For a very long time" means even for a period of eighty years or more. "Nibbāna is the destination of the Arahant" is the phrase to be explained. By "of one whose defilements are destroyed", it shows the meaning of the word "arahato" (of the Arahant). By "the element of Nibbāna without remainder", it shows the Nibbāna intended here for the word "nibbānaṃ". "Gāthāsaṅgaṇikaṃ" (collection of verses) means where these various meanings are collected and counted in a verse. Thus, the explanation of the first collection of verses is concluded. The distinction of legal questions. The explanation of the distinction of overturning, and so on. 340. The construction is that this meaning should be understood in the distinction of legal questions. The connection is: "he says to show". Here, in "two settlements", showing the nature of the two settlements, he says "in the presence of... and mostly so.” By “he annuls,” in “he annuls” (ukkoṭeti), the meaning of the root kuṭ, which is “to cut,” is shown. Cutting, in terms of meaning, is the annulment of a settlement. 341. In “in the twelve annulments” (dvādasasu ukkoṭesu), the locative case is for determination. In “an undone act” (akataṃ kammaṃ) and so on, the word “and so on” (ādisaddena) includes two annulments: “a wrongly done act” (dukkaṭaṃ kammaṃ) and “an act to be done again” (puna kātabbaṃ kammaṃ). In “an unsettled act” (anihataṃ kammaṃ) and so on, the word “and so on” includes two annulments: “a badly settled act” (dunnihataṃ) and “an act to be settled again” (puna nihanitabbaṃ). In “an undecided act” (avinicchitaṃ) and so on, the word “and so on” includes two annulments: “a badly decided act” (duvinicchitaṃ) and “an act to be decided again” (puna vinicchitabbaṃ). In “an unpacified act” (avūpasantaṃ) and so on, the word “and so on” includes two annulments: “a badly pacified act” (duvūpasantaṃ) and “an act to be pacified again” (puna vūpasametabbaṃ). And also (apicā’ti) generally. In “arisen there” (tattha jātaṃ), showing the scope of the word “there” (tasaddassa), he says “in which monastery” (yasmiṃ vihāre). The connection is “in which monastery it has arisen.” “Opponents” (attapaccatthikā) are those who desire to be opponents to each other, or to themselves. “By a decision outside the Pāḷi” (pāḷimuttakavinicchayeneva) means by a decision that is merely a teaching of the Dhamma, outside the settlements mentioned in the Pāḷi. “This” (idaṃ) is the case. “By whatever decision” (yenāpi vinicchayena) means by whatever decision outside the Pāḷi. “Another” (añño) means another Vinaya-holder asks the resident monks. “And by them” (tehi ca) means by the resident monks. “Of this” (etassa) refers to the Vinaya-holder. “This” (ayaṃ) refers to the Vinaya-holder. “There” (tattha) refers to that village. “Or they make each other understand” (aññamaññaṃ vā saññāpenti) means the opponents make each other understand. “Those monks” (te bhikkhū) refers to those opponent monks. “They make them understand” (nijjhāpenti) means they make them understand. “He who annuls” (ukkoṭeti yo) means he who annuls. “These” (ete) refers to the opponent monks, the connection is “having seen.” “There” (tattha) refers to the village. “Right there” (tattheva) means right on the road. “Right there” (tattheva) means the village itself. “Right there” (tattheva) means in that very place. “Gone there” (tattha gataṃ) means gone to that village. By “this is the method” (eseva nayo), only the pācittiya is extended. “By the Saṅgha… and so on… even while speaking in the case” (saṅghena…pe… adhikaraṇe vadantopīti) Connection. The explanation is: "This is called the rising from an offense." This is the rising from an offense. The word 'pi' (even) in "vadantopi" (even speaking) shows that one does not merely revoke by revoking the grass-mat, but also by speaking. Showing the manner of going astray in "going by way of desire," etc., it says "having become a Vinaya-holder," etc. The connection is: "revoking for the purpose." "Of him" means "of one acting to no purpose." The connection is: "But a fool revokes." The connection is: "And one is dependent on a powerful person." "Gahanamicchādiṭṭhiṃ" (wrong view like a thicket) means a wrong view like a thicket, a wrong view like a forest. In "balavante ca" (and among the powerful), the word 'ca' (and) should be applied to all actions. "Nissitattā" (due to dependence) means due to dependence on one. In "balavanissito ca" (and dependent on a powerful person), the word 'ca' should also be applied to all agents. "Of him" means "of one dependent on inequality, etc." "He" is the novice.