English
"In many phenomena" means in many ultimate and conceptual phenomena. "Mere name" means mere conceptual designation. "Previously" means in the Kathina section. By "by reasons," he shows that the word "ākāra" (aspect) means "reason." "Yanti" is a word. 416. "Arise" means the Kathina withdrawals arise. "What" means what kind of thing. The connection is "all Kathina withdrawals." "Hī" means "indeed," or "because." "Here" means in the Kathina withdrawals. "The first two" means the first two by way of withdrawal within and withdrawal together. "And of these" means and of the first two. "The others" means the remaining Kathina withdrawals. "Even in them" means even in the other Kathina withdrawals. "Everywhere" means in all Kathina decisions. Thus, in the Samantapāsādikā, the commentary on the Vinaya, in the explanation of the Paññatti section, the Yojanā (gloss) is completed. The Upāli Quintet Explanation of the Anissita Section 417. In the Upāli questions, preventing someone's thought that there is no connection to the question "How many indeed, venerable sir?", he says: "This is the connection." "Thera" means the Elder Upāli; "asked" is the connection. "Of these" refers to the five questions; "text" is the connection. To the question "For whose benefit shall I establish the text?", he says: "For the benefit of those who dwell in reliance." The connection is "for the bhikkhus who dwell." "Of these" refers to the questions. In "having fallen into an act," here, showing the reason for the word "kammakato" (made an act), he says: "having fallen into an offense, for that very reason an act is done by the Saṅgha." "For that very reason" means that... It is just a reason, counted as having fallen into an offense. Explanation of the Section on Non-Pacification. 420."This monk, having committed an act, does not proceed" – this is the connection. "Anulomavatte" means to proceed in accordance with the act committed. "Assa" means of the monk. "Sarajjuko" means "with the rope," that is, with the rope counted as the act. 421."By harmonious monks" – this is the connection. "Hī" means truly. "Accayaṃ desāpetvā" means having confessed each other's fault. "Tiṇavatthārakasamathaṃ vā" – the word "vā" is an alternative meaning. "Tatra ca" – here, the word "ta" refers to the act, and "ca" is equivalent to "sace" (if), so it says "if in such an act." "Diṭṭhāvikammampi katvā" is to be construed as "even having made a public declaration." By the word "pi," it implies "even without making it." "Yatra pana" means "in which act, however." "Tattha" means "in that act." "Pakkamitabbaṃ" means "it should be departed from by one who is in the assembly." 422."Ussitamantī" – explaining "ussitaṃ mantī" as "ussitamantī," it says "spoken with greed...etc." There, by "speech imbued with greed, hatred, delusion, and conceit," it shows the meaning of the word "ussita." By "bhāsitā," it shows the meaning of the word "mantī." "Nissitajappī" – explaining that "jappa" (muttering) is dependent on another, it says "one's own," etc. Here, "jappa" means speech. Indeed, in the Dhatupathas, it is said "jappa to speak." "Ussadayuttaṃ" means imbued with greed, etc., connected with speech. "Evamaññaṃ" means "thus, another by oneself." "Kathānusandhivacane" means "in the connected speech of the accuser and the accused." Here, by "vacane," it shows that the word "bhāsa" in "bhāsānusandhī" is synonymous with "vacana" (speech). "Ussāreti" means "causes to go up." By this, it shows the meaning of the word "ussādeti" as "causes to go up, causes to go higher." Here, indeed, the letters "da" and "ra" have similar meanings. These two letters sometimes have similar meanings in some places. "Avasāreti" means "causes to go to a lower state." By this, it shows the meaning of the word "avasādeti" as "causes to go down, causes to go to a lower state." "Apasādetā" is also a reading, "upas..." Only the highest measure of knowledge. And much idle talk he speaks. Here, the word 'sampha' means 'useless talk,' so it is said 'useless talk.' For indeed, useless talk, because it destroys welfare and happiness, is therefore called 'sampha' (idle talk). The root 'phā' and the root 'phala' are mentioned in the root-lists. "Not having placed a burden" means the Sangha has not placed a burden, saying "This is your burden." "Having overwhelmed" means having overcome. By this, "proceeding forcefully" here shows the meaning of the word 'pasayha' as 'overcoming.' "Without authority" means in a place without power. By "he speaks," it shows the meaning of the root 'vat' as 'to speak.' "Having performed an unauthorized act" – here, showing the proper place due to the improper use of the 'na' (negative) particle, it says "without having performed an authorized act." "Whose" means "that which is his." The construction is: "whatever view that monk himself has," or "whatever view that monk himself might have." That view. By "he speaks," it shows the meaning of the root 'kar' with prefixes 'vi' and 'ā' in 'byākatā' as 'to speak.' Explanation of the Section on Transactions 424. "Neither by confession nor by rising up" – this is said with reference to a pārājika offense. "According to the fault" means according to the fault reckoned as the basis. "He does not know the procedure" – here, if the procedure is different from the original and broken, then it should not be called the original procedure, so it says "for disputes," etc. "Hi" means truly, or because. The intention is that only the original procedures are called procedures, not others. "He does not know what should be done" – the construction is: he does not know the doing of the act, that which should be done. "Basis" means the basis for quarrels, disputes, etc.; it is connected to the basis for 'niyassa' (admonition) and so on. "Of the four" means of the four: 'tajjanīya' (rebuke), 'niyassa' (admonition), 'pabbājanīya' (banishment), 'paṭisāraṇīya' (reconciliation). "He asks" means he asks the Sangha for the cessation of the act. "Basis" – here, it says that the basis is indeed the groups of offenses, "of the seven groups of offenses." Local promulgation, universal promulgation, common Because the six designations— designation of conflict, uncommon designation, one-sided designation, and two-sided designation— are included in designation, it is said, "designation is of three kinds." By "arranging words by making them lower and upper," it shows the meaning of `padapaccābhaṭṭha` here as the words being reversed in order, appearing, slipping, or fallen. In "Vinaya" here, it is said, "in the Pāḷi of the Vinaya and in the commentary," meaning not only in the Pāḷi text but also in the commentary. In "does not know the ñatti" here, showing the kinds of ñatti, it is said, "in brief," etc. "Therein" means in the two kinds of ñatti. `Kammañatti` is a ñatti standing in the place of an announcement-act. There is no announcement-act; it itself stands in the place of an announcement-act— this is the meaning. `Kammapādañatti` is a ñatti that is the basis, the root, of an announcement-act. "In nine places" means in the nine places such as expulsion, etc. "In two places" means in two places by way of ñatti-dutiya and ñatti-catuttha; the connection is "does not know the performance of `kammapādañatti`." "This fourfold settlement" is the connection. "That" means the fourfold settlement. `Ñattiyā` is the genitive case in the sense of "of." The connection is "which legal question is settled." "Of that" means of the legal question. The connection is "does not know that settlement." In "does not know the Sutta" here, because the word `sutta` sometimes occurs in the mātikā and in the Suttanta Piṭaka, it is said "the two Vibhaṅgas" here. In "does not know the Vinaya" here, although the word `vinaya` occurs in the entire Vinaya Piṭaka, because the two Vibhaṅgas are taken in "Sutta" here, only the Khandhakas and Parivāra should be taken here, so it is said, "does not know the Khandhakas and Parivāra." In "does not know the Vinaya" here, because the Vinaya Piṭaka is to be taken, it is said, "excluding the Vinaya Piṭaka." "In the Suttantas, the four great authorities" (Dī. Ni. 2.187 onwards; A. Ni. 4.180) means the authority of the Buddha, the authority of the Saṅgha, and the authority of many... The elder's instruction, one elder by way of region, four in the great regions. "Here" means in the five. The word "go." "Everywhere" means in all five. Thus, The explanation of the Anissita-vagga, Nappaṭippassambhana-vagga, and Vohāra-vagga is finished. Commentary on the Diṭṭhāvikamma-vagga 425. In the Diṭṭhāvikamma-vagga, regarding "diṭṭhāvikamma" here: "Āvikamma" is that which is made manifest. Showing that "manifestation of views" is "diṭṭhāvikamma," he says "manifestations of views." By "manifestations of doctrines," he shows that the word "diṭṭhi" is a synonym for "laddhi," and the word "āvikamma" is a synonym for "pakāsana." This is the name "diṭṭhāvikamma." He says that what is not subject to confession is, in essence, grave, referring to "a grave offense." The particle "pi" in "even for a light one" has the sense of censure. The meaning is that even if a light offense is confessed, the "diṭṭhāvikamma" is unlawful, how much more so for a grave one. Just as... (etc.)... it is. The explanation is: just as it is made manifest by four or five united ones. "By four or five" shows the final limit. It is not proper to confess together with more than that. And the confessed offense is not absolved. And there is an offense of wrong-doing due to the confession. Since "by four or five" shows the final limit, it should be understood that it is proper to confess together by two or three. In "with mental intention," he shows that the word "manas," by rejecting its use in the sense of "mānasa" even when it refers to attachment or aversion, refers only to "citta." Therefore it is said, "with the mental reckoned as mind."