English
"Therefore" means "because of the connection, therefore." "Here" means "in these verses." "And by sameness" - here, showing that the word "samena" is a conventional term signifying the meaning "by ignorance," he says, "by that very sameness, by the ignorance of not knowing the past and future." In the Pāli, "by what reason does one not know what has been done and not done?" he says, "by sameness." The meaning is, "by the sameness, by the ignorance of the past and future, one does not know what has been done and not done." "Thus" and so on is the conclusion. "And this statement which was said," thus the connection. "Therein" and "unskilled in aspects" - there is no distinction between the container and the contained; therefore, the whole is the container, and the part is the contained, thus it should be understood. The word "ākāra" means "hint," so he says, "in reasons and non-reasons." The meaning is, "in hints called reasons and non-reasons." "Of the aspect" is the genitive case in the sense of the locative. For the meaning is "in the aspect." "Just as" means "just as one does not know the object and so on, just so." "Thus" means "in this way." "This one" means "this bhikkhu." "By fear" - by this, he shows that "bhayā" here is the ablative case in the sense of cause. "From fear, by fear one goes," thus the connection. The same method applies to "by delusion, from delusion one goes." "By desire" means "by desire." "By hatred" means "by hatred." "Because of inability to know by oneself, one is not skilled in convincing," so he says, "because of inability to convince others." "Why is one unskilled in convincing and in explanation?" he says, "because of reasons... etc. ...because of that." "Because of having obtained the assembly" - by this, he shows the meaning of the word "laddhapakkhoti" (one who has obtained a side) as "one by whom the side called the assembly has been obtained." If such a bhikkhu exists, that bhikkhu is called "apaṭikkho" (one without a side). This is the connection. The same method applies below. "Not to be looked at" By this, it shows the meaning of the word "apaṭikkha" as "not to be looked at directly." "Not to be seen" By this, it shows the meaning of the root "ikkh" as "to see." Thus, the explanation of the Cūḷasaṅgāma description is complete. The Mahāsaṅgāma Description of what should be known by one who speaks, etc. 368-74. In the Mahāsaṅgāma, it should be understood by this same method—this is the connection. Having shown the manner of the transference of the object, he speaks, showing the manner of not acknowledging and acknowledging, "But whoever..." "Whoever speaks"—this is the connection. "Eseva" means "eso eva," that is, the monk who does not acknowledge and acknowledges. 375. By way of good and bad qualities such as blue, etc. By way of qualities such as blue, etc., and by way of bad qualities such as health, etc. "Sañcarittaṃ" (going about) Because wealth is not given by this training rule, therefore it is called "not giving wealth." "Pubbapayogoti" (prior application) To be applied beforehand. Description of wrong paths and what should not be gone to 379. "He is engaged in what is harmful to many people"— expanding the Pāli, he says, "For by one who knows the Vinaya..." There, "by one who knows the Vinaya" means "by one who investigates," "by one who has decided"—this is the connection. "Ovādūpajīviniyo" (those who live by advice) Those who live relying on the advice of monks. "Upāsakāpi" (lay followers also) Lay followers also, who take refuge in the Triple Gem. "Dāyakāpi" (donors also) Donors also, who provide requisites for monks. "Tesanti" (of them) Of the lay followers, etc. "Tathevāti" (just so) Just as lay followers, etc., are divided into two, so too. "Tato" (from that) Beyond the guardian deities—this is the connection. "Tenāti" (by that) By the two-fold reason. 382. "Gahananissito" (relying on a thicket) Here, the word "gahana" means "view," so he says, "the thicket called wrong view, the view that grasps extremes." 393. "Tassa avajānantoti" (not acknowledging that) Here, the word "tassā" should be connected with the remaining part of the text, "vacana," so he says, "tassa vacana" (that saying). "Tassāti" (of that) Of the new monk. "Tanti" (that) That new monk. 394. "Yaṃatthāyā" (for which purpose) This word is a compound, so he says, "yadatthāyā." "Taṃ attha" (that purpose) This word has a gender inversion, so he says, "so attho" (that purpose). The word "attha" is masculine; in Pāli, it does not change. In "āpetantaṃ" here, a gender inversion is to be understood. "Everywhere" means in every great battle. Thus, the explanation of the great battle is concluded. Breaking of the Kathina Explanation of the meaning of Kathina, etc. 403. "In the Kathina Khandhaka" means in the Kathina chapter. "Before" means in the Kathina chapter. 404. As for "of the application," what is this application? He says, "such as the washing of robes," etc. Here, the word "etc." includes the six preliminary actions: investigation, cutting, binding, sewing, dyeing, and the application of the kappabindu mark. The meaning is: "whatever application, such as fetching water, is made." "Immediate" is of two kinds: immediately past and immediately future. Here, only immediately future is intended, so he says, "in the sense of immediately future." For when an application like fetching water arises, the preliminary action like washing arises afterwards, so it is a condition for that application in the sense of immediately future. As for "by the immediate condition," the prefix "saṃ" means "well," so he says, "by the well-immediate condition." By "more proximate," he shows the "well" aspect. The word "of the application" is in the genitive case with "state of being a basis," and in the dative case with "are conditions." The word "support" is explained by the word "state of being a basis." By "approached," he shows the meaning of "approaching" for the prefix "upa," and rejects the meaning of "strength." "First" means from the application, or before the application. By this, he shows that the word "pure" in "by the pre-arising condition" means "first." "After" means after the application, or after the application. "Not before, not after" means at one stroke. By this, he shows the meaning of "co-arising." Thus, having asked, is the connection. "Which" refers to the dharma-state. Now, he says, is the connection. "Whose" refers to the application, etc. "That very thing" refers to that very dharma-state. "Its" means the meaning of the statement "the preliminary action is of the application," etc., is to be understood thus. The meaning is: "I will explain the answer to the statement 'which dharmas are of the application,' etc." By this, he shows that it should be supplied and construed in the Pāli text. It goes. Expanding on the cause-condition with four conditions, it says, “For the application,” and so on. The connection is that the preliminary action of the application is a condition. In the indicated phenomena, the connection is that the pre-nascent condition arises in the phenomena indicated by “a condition by way of immediate condition,” and so on. Or, in the indicated phenomena, the connection is that not even one phenomenon among the washing and other phenomena indicated by way of preliminary action. It is not obtained, meaning it is not obtained before the application of fetching water, and so on. This is the application of fetching water, and so on. But it obtains the post-nascent condition, meaning the application of fetching water, and so on, obtains the post-nascent condition. Why does it obtain it? It says, “Because of what arises later,” and so on. Later means of the application, or after the application. The connection is, “Indeed, because it is done, therefore it is obtained.” But it does not obtain the co-nascent condition, is the connection. Called the obstacles and benefits of the mātikā, meaning the eight mātikā, two obstacles, and five benefits. Other, meaning other than the fifteen phenomena. In applications, and so on, the word “and so on” includes preliminary action, revocation, and determination. By this method, meaning by this method as stated. Description of the divisions of preliminary action, origin, and so on. 406-7. Because it was asked twice, it is called “the two questions.” Showing the nature of the root conditions, it says, “six robes.” Why should they be known? It says, “Because of preliminary applications,” and so on. Indeed, because. Those very ones, meaning the six robes themselves. The word “eva” (very) should be connected later as well, meaning “those very ones.” Indeed, it is true, the connection is that preliminary actions, and so on, do not exist. 408. By “with this outer robe,” and so on, it shows the manner of the verbal distinction. Because revocation and determination are done by the one who spreads the kaṭhina, therefore it is called an action. Therefore it is said, “revocation and determination.” 411. Showing the nature of the ruined object, and so on, it says, “it becomes an unsuitable cloth,” and so on. It falls into ruin or alteration, thus ruined; the object itself is ruined, a ruined object. Kaṭhina, and so on. Explanation of the Division of What is to be Brought 412. In "of these very phenomena," here, showing the nature of phenomena, he says: "in which phenomena like form." There, "in phenomena like form" means in phenomena of pure octad-form aggregates such as color and smell. "Satī" means "being present." "Tesanti" means "of those phenomena like form." By "samodhāna" (combination), he shows the meaning of the word "saṅgaho" (collection). By "missībhāvo" (mingling), he shows the meaning of the word "samavāyo" (concurrence). "Saṅgaho" is the taking of component phenomena into a single state. "Samavāyo" is the equal going forth, the occurrence, of component phenomena.