English
By this, he shows the meaning of the word "manomānasa" as "the mental that has become mind." The particle "pi" in "even for one of the same residence" shows that the "āvikamma" is unlawful even in the presence of one of the same residence who stands in a different boundary, how much more so for one of a different residence. "In the māḷaka boundary" means in the courtyard of a partial boundary. "In the avippavāsa boundary" means in the great boundary; the connection is "even in the presence of one standing there." The particle "pi" summarizes the meaning "even for one standing in a partial boundary." 430. "Not capable" means not able. By this, "not able" is... Here, the word "alaṃ" means "enough," not "fit for," "adornment," or "prohibition." This is shown. "Here too" refers to all five. The word "pi" (also) refers to the previous five. By "from the teaching," the source of the root "cu" is shown. By "desire," it is shown that the word "intention" is a synonym for "desire." 432. In "due to dullness, due to delusion," showing that the suffix "tta" is in the sense of "state of being," and the fifth case ending is in the sense of "cause," it says: "by dullness, by delusion." In "insults," showing the meaning "desiring to insult," it says: "having desired to inflict insult." "In other declarations" means "in declarations of arahantship." "Everywhere" means "in the section on visible actions." This is the word. Thus, the explanation of the section on visible actions is concluded. Explanation of the Section on False Speech 444. Referring to the primary doctrine, the doctrinal basis, it is said in the pure sense: "One who goes to defeat is 'pārājikagāmī'." Referring to the primary person, the personal basis, it should also be said in the sense of an instrument or a causal agent: "One goes to defeat by this, or one causes to go to defeat, is 'pārājikagāmī'." Showing the elaboration, it says "there," etc. "There, there" in the passage "false speech leads to defeat," etc., the connection is: "thus, the elaboration should be understood." Or, in these "false speech leads to defeat," etc., the locative case is for specification. In "by not seeing," it asks "by not seeing whom?" and says "the Vinaya-holder." Showing the elaboration, it says "indeed, in what is allowable and unallowable," etc. That is the Vinaya-holder. In "by not hearing," it asks "by not hearing whose words?" and says "even in one dwelling," etc. "Even in one dwelling" means "even in one dwelling with the Vinaya-holder." The word "pi" (even) shows that in various dwellings, it is all the more so. "Attendance" means "for the purpose of attendance," or "the place of attendance." The explanation is: "having been one who does not hear the words spoken by others." In "having been very sleepy," it says that the "ya" is dropped, thus "pasuttakatāyā." "Even by being very sleepy" the word "pi" (even) includes other causes like not seeing, etc. That Here, regarding "hāsaññī," what is the scope of the word "tathā"? He says: "in what is not allowable... ...incurring." "By way of exceeding one night, etc.": by the word "etc." it includes exceeding six nights, etc. "Everywhere": in the section on false speech. Thus, the explanation of the section on false speech is concluded. Explanation of the section on admonishing nuns. 450. In the section on nuns, regarding "for non-gain," here it is the object of the root "labh," and showing its meaning for the dative case, he says: "for the non-gain of the four requisites." By "strives," here, regarding "is able," rejecting the meaning of "ability" for the root "sakk," it shows the meaning of "striving." "Kalisāsana" means the knowledge of overcoming evil. "For the purpose of removal" means for the purpose of taking out and putting away. 451. "Action," being stated in a general sense, means "one of the seven actions." 454. Regarding "should not be discussed," here, what kind of topic should not be discussed? Is it not the Vinaya itself? He says: "an allowable... ...topic." By "should not be spoken," it indicates that the word "kaccha" is derived from the root "kath." But why, having rejected "not by an unlearned person" in the first group of five, is "by an unlearned person," etc., stated in the second group of five? He says: "because, however," etc. The other, the ordinary person, does not speak it— this is the explanation. Regarding "not attained to the analytical knowledge of meaning," here, the meaning intended is the commentary itself, he says: "of the commentary." By "attained to knowledge of distinctions," it means that in meanings, etc., one discerns each separately— that is "paṭisambhidā," wisdom; one who has attained that is "paṭisambhidāpatto." One who has attained analytical knowledge of meaning in meaning is shown as "atthapaṭisambhidāpatto." By "in the Pāli Dhamma," here, regarding "attained to the analytical knowledge of Dhamma," it shows the nature of Dhamma. "In the language of conventional expression" means in the language of designation. By this, here, regarding "attained to the analytical knowledge of language," it shows the nature of language. Regarding "attained to the analytical knowledge of ready wit," here, "paṭibhāna" is just the three lower knowledges, he says: "the knowledges of analytical knowledge of meaning, etc." "In them," meaning in the knowledges, whatever is liberated, whatever firmly liberated, the mind. "Paccavekkhitā" means repeatedly observed. "Sabbatthā" means in the entire nun's community. Thus, the explanation of the chapter on the admonition of nuns is concluded. Explanation of the Chapter on Ubbāhikā (Formal Proceedings). 455. In the chapter on Ubbāhikā, showing the compound dependent on distinction for words like "atthakusalo" (skilled in meaning), it is said: "skilled in the commentaries" and so on. "Ācariyamukhato" means from the mouth of the teacher, or in the presence of the teacher. By the word "ādi" (etc.) in "sithiladhanitādi" (loose and firm, etc.), it includes long and short (vowels) and so on. "Akkharaparicchede" means in the distinction of syllables, such as "this much is loose, this much is firm." By this, it shows that the word "byañjana" in "byañjanakusalo" (skilled in consonants/expressions) is a synonym for "akkhara" (syllable/letter). Regarding "na pubbāparakusalo" (not skilled in sequence), "pubbāpara" here refers to the sequence of the first four (cases) and the discourse. Thus it is said: "in the sequence of meaning" and so on. "Kodhanoti" (irascible) and so on, are said, is the connection. The explanation is: because he is not able. Regarding "pasāretā" (spreads out), the root "sara" (to move) here, by way of the prefix, means variety. Thus it is said: "confuses." Thus, the explanation of the chapter on Ubbāhikā is concluded. Explanation of the Chapter on the Settlement of Disputes. 457. In the chapter on the settlement of disputes, who is called "saṅghagaru" (respectful of the Saṅgha)? It is said: "one who respects the Dhamma... and so on... is called 'saṅghagaru'." "Tāni" (those) refers to robes and so on. 458. Regarding "pañcahupāliākārehi" (by five ways of Upāli), the word "ākāra" here means "cause." Thus it is said: "by five causes." In "kammenāti" (by action) and so on, showing the nature of actions and so on, it is said: "in the proclamations and so on." "Upapattīhi" means by reasons. The explanation is: "You know my state of having gone forth from a high family and my state of being learned." The explanation is: "One like me... and so on... is it not proper for you?" "Kaṇṇamūle" means near the ear. "Anussāvanena" means by causing to be heard nearby. "Tesaṃ" (of them) refers to the bhikkhus. "Anivattidhamme" means in the nature of not turning back. "Salākaggāhena" means by causing one's own voting stick to be taken. "Ettha" (here) means in actions and so on. "Pamāṇaṃ" (measure/limit) means the cause of a schism in the Saṅgha. "Pubbabhāgā" (prior parts) means those that occur in the prior part of a schism in the Saṅgha. Revealing the state of being a prior part, He says: "Because it illuminates eighteen objects," and so on. The connection is: "even when they speak." Therein: in speech. When does the Sangha split? He says: "When, however," and so on. The connection is: "When, however, it does." Action: an action other than the Uposatha action should be taken. Recitation: the Uposatha action. Thus: in this way. The connection is: "what we said in the description of the Schism-causing Section: 'Thus... (etc.)... we shall make clear' (Cūḷavagga Commentary 351)." Having inserted the reading "of that statement," it should be connected with the word "this is the meaning." Regarding "Paññattetaṃ" here, he says it is a sandhi where the niggahita is dropped: "Paññattaṃ etaṃ." Where: in which section. Therein: in the section on duties. By this much: by merely not performing the duties of an arrival, and so on. Gradually: in due order. Regarding "yathārattaṃ" here, the word "yathā" indicates suitability, and the word "ratti" should be taken as the measure of the night. Showing this, he says: "according to the measure of the night." By this, he shows the explanation "yathārattaṃ" as "suitable to the night." When it is said "according to the measure of the night," since the measure of the night is exceeded, the meaning is "elder." So he says: "the meaning is 'yathātheraṃ'." Determination: demarcation. For it is said to be "determination" because it stands distinctly separated. Regarding "kammākammāni" here, having divided the words into "kammaṃ" and "akammāni," he says the 'a' is for augmentation: "minor and major actions." And when there is the major aspect of "akamma," it is understood that "kamma" is minor. Therefore, it is said: "minor and." Taking the 'a' as indicating smallness, the meaning "major and minor actions" is also appropriate. But that is not taken here; it is seen elsewhere.