English
For in places where it is said "uccāvacāni kammāni" (high and low actions) in the context of a sentence, the word "ucca" indicates the major meaning, and the word "avaca" indicates the minor meaning. Therefore, the meaning "major and minor actions" should be understood. And when there is the minor aspect of "akamma." That which is called kamma is great, and it should be seen as established even in meaning. Explanation of the Two Sections on Schism 459. In the two sections on schism, "these" are the natures. "These" are the unrighteous, etc. "Thus" means in this way. "Whatever kamma" is the connection. "Having laid aside wrong view" is the connection. "In one group of five, this meaning-connection should be made" is the connection. "Here also" means in this group of five also. By the word "also," it refers to the group of five mentioned earlier. "Everywhere" means in all groups of five. "Indeed" means truly. "Whatever statement was not said before, that statement is not found in these groups of five" is the connection. Explanation of the Section on Residents 461. In the section on residents, by "having carried," it shows that the root "bhara" in "yathābhatam" means "to carry," and also that it is an adverb. By "placed," it shows that the root "khipa" in "nikkhittam" means "to place." 462. "He brings to fruition" means he causes to reach fruition. By "he arranges, he declares," it shows the intended meaning. "Here" means in the section on residents. Explanation of the Section on Spreading the Kathina 467. In the section on spreading the Kathina, in "otamasiko," showing that "otamasiko" means "gone into darkness," he says "gone into gloom." By the word "darkness," he shows that the word "tama" is a synonym for "darkness." "That" is the otamasika. "Not attending to" means not attending to that. "Why not attending to?" he says, "because of being engaged in duties, the veneration." "Together" means with anger. An enemy, a disagreeable person, is called "ekāvattha" (one-turner) because of acting together with anger. "He might strike" means he might strike one who is venerating. By "thinking of something else," he shows that "aññavihito" (one whose mind is elsewhere) means one who places his mind on another object. "Having been lifted out from the Sangha and thrown away, to be removed" is "ukkhitta." He himself is "ukkhittaka." "By those" means by the four. "In the fifteen persons not to be venerated" is the connection. "And by the reason stated in between" means by the reason stated in between, such as "for indeed, if one venerates him, his forehead might strike even the leg of a bed," etc. "From this" means from the fifteen persons. "This" Thus it is. If both the teacher of recitation and the teacher of instruction are new, they are not to be venerated. Everywhere, in the chapter on the offering of the Kathina robe. Thus, the explanation of the chapter on the offering of the Kathina robe is concluded. And the explanation of the Upāli-pañcaka commentary is finished. Explanation of the Origin of Offenses 470. In phrases like "commits an offense without intention," this meaning should be understood as the explanation. "Commits an offense without intention" means commits an offense having been without intention. The same method applies to "rises without intention" here. The connection is "whatever offense." The explanation is "the other offense." "I give the gift of Dhamma" means, having heard the words spoken by the Blessed One, "The gift of Dhamma excels all gifts" (Dhp. 354) and "He who teaches the Dhamma gives the deathless" (S.N. 1.42), I give the gift of Dhamma. "Domanassiko" means endowed with dejection, or having dejection. Here, at the root of the indeterminate. 473. "Of whatever" refers to the training rule. "All that" refers to all those training rules originating from that particular source. The second collection of verses, further. (1) Explanation of Offenses starting with those of the body. 474. Here, regarding "six offenses are bodily," he says, "What are the six offenses?" starting with "in the intermediate section." The connection is "spoken of in the intermediate section." By "because they arise through the body-door," he shows the meaning of the word "bodily" as "arising in the body." The connection is "spoken of in that very intermediate section." By "concealing the offense," etc., he shows the nature of the three here in "for one who conceals." By "for a bhikkhunī," etc., he shows the nature of the five here in "five conditions for association." By "one night," etc., he shows the nature of the three here in "at dawn." Refuting the contradiction with the commentary "there are eleven yāvatatiyakas" by stating "two yāvatatiyakas," he says, "However, by way of designation," etc. By "in this Dispensation," he shows the scope of "here." Regarding "all are included by one," he asks, "Who is the one? What are all?" and says, "Whoever may be," etc. "The origin... "ddesenā" - by this, it shows the nature of one. "Sikkhāpadānañca pātimokkhuddesānañcā" - by these words, it shows the nature of all. The word "Saṅgaha" is a genitive tatpuruṣa compound. "Vajjapaṭicchādikā" and so on - here, it shows the nature of two, the two concealments of gross offenses. "Bhikkhu bhikkhuniyā" and so on - here, it shows the nature of four, in the village area. Again, "Bhikkhu bhikkhuniyā" and so on - here, it shows the nature of four, concerning the crossing of the river. "Cīvaradāne pācittiya" - by this, it shows that no special number should be made, due to the similarity in being a pācittiya. (2) Description of Desanāgāminī and so on. 475. "Eketthā" - here, the word 'ettha' refers to the Dispensation. "Not even one training rule exists" - the word 'pi' shows the meaning that many training rules exist even more so, and that offenses exist even more so, and that offenses do not exist. "In the entire Vinaya" - by this, in the reading "dvetthā", it shows the scope of the word 'ettha'. "Of both" - of monks and nuns. Otherwise, how many are first offenses? - he says "otherwise" and so on. There, "otherwise" means in a way other than what is prescribed. "And kamma" means kamma-ñatti (motion for an act). "And kamma-pādikā" means kamma-pāda-ñatti (motion for the basis of an act). "In nine places" - in the nine places such as suspension. "In two" - in ñatti-dutiya (motion-second) and ñatti-catuttha (motion-fourth) acts. Pārājika for concealing offenses, Pārājika for following an expelled monk, Pārājika for eight matters - thus, these three are to be connected. "By being a cause" means by being a reason. There is also the reading "by being an instrument", meaning by being the most effective power. "Of them" - of those deficient in time and so on. "Here" - in the reading "three persons should not be given upasampadā", or among these deficient in limbs and so on. "Yo" means the person. "One who is incomplete does not ask" - this is the connection. "Matricides and so on are doers of dukkata" - this is the connection. "There" - among those such as the ñatti-kappanā (motion-formulation). "Ñatti-kappanā" means the method of motion. "Vippakata-paccatta" means the individual who is incomplete. At "Ita-karaṇa" means doing what is past. Expanding, he says "well-provided with requisites" and so on. In "collection of three acts," the 'n' sound is elided to prevent a break in meter. "Nāsitakā" are persons to be destroyed; "nāsitabbā" means destroyed; "nāsitā" means destroyed; "nāsitakā" are indeed those destroyed. "Of three persons" means of three persons seeking ordination, having one preceptor and various teachers. "Ekānussāvanā" means a single proclamation. A "pāda" is the fourth part of a kahāpaṇa. A "māsaka" is the fifth part of a pāda. "Pārājika" refers to the second pārājika for one who cuts down a tree (Pārā. 110). "Anodissa" means not intending, saying "may a person die" and so on. "By that" means by poison. "In the chapter on the admonisher of bhikkhunīs" is a general locus. "In the ten training rules" is a specific locus. "Only in the first training rule" means only in the first training rule among the ten training rules. The connection is "for an ordained bhikkhunī." By "there is an offense," the place of connection for the word "with a robe" is shown. By "only four," the scope of the word "ta" in "tattikā" is shown. "Tattikā" means those offenses for which these four are the measure. The same method applies here in "tattikā even for one who has lain down." "She" is the bhikkhunī. (3) Explanation of Pācittiya 476. "Five medicines" means the five medicines such as ghee. The connection is "this offense." The meaning is "having committed it afterwards." "Ekaṃkabaḷa" means one mouthful, "tumhamūle" means in your presence. "Yathāvatthuka" means in accordance with the case, the meaning is "the offenses are declared." "Kokālikādīnaṃ" (of Kokālika and others) by the word "and others" includes Kaṭamodakatissaka and others (Pārā. 417). The meaning is "an offense of pācittiya for not relinquishing a wicked view, and an offense of pācittiya for the bhikkhunī Caṇḍakāḷikā." "Payuttavācāpaccaya" means the cause is a speech connected with various indications and signs. "Āpatti pārājikassa" means the committing of a pārājika. Or "pārājikassa" means that for that bhikkhu there is a pārājika offense, or a pārājika offense. or the construction should be: "it will be so for him." The construction is: "he incurs these six offenses." The connection is: "having taken food, while swallowing." Just as in eating, so too, the construction is: "while swallowing meat and garlic." The words "choice foods" and "unsuitable meat" should be connected with the word "while swallowing." "Five instances" means five instances counted as offenses. "Therein" means among the five co-religionists. "Of two" means of bhikkhus and bhikkhunis. "Of those" means of probationers and so forth. "Only of five" means only of co-religionists.