English
"Judgmental expression" means a word of judgment. By this, it rejects the four cases. "A half-action" is an action of those who accuse. By "of co-religionists," it shows the nature of the five in "judgment of five." Elaborating on the beautiful state, he says, "for one who has transgressed," and so forth. "Of fresh virtue" means of newly arisen virtue. He says that "of fresh virtue" is in essence "natural virtue," meaning one endowed with natural virtue. By "arising from the door of the body," it shows the taddhita nature of the word "bodily." The connection is: "said here" in "one should look at the face." And in "for the declaration of four," he says that the word "declaration" is an elision of the initial word, meaning "declaration of offense." "That" is the declaration of offense. "Killing by hiding with a bow" means "ambush." In "it becomes a cutting off," he says that "cutting off" is the incurring of a pārājika offense, as in "Devadatta incurs a pārājika." "But these offenses" are pārājika and thullaccaya offenses. (4) Description of Unworthy Individuals, etc. 477. "Of those" means of the ten individuals. By "with," it shows that in "with propriety," "with" is an instrumental case in the sense of "with oneself." "With propriety" means the proper action to be done with propriety, by that propriety. Rejecting the compound nature of the phrase "wearing ten robes," he says, "the wearing of an extra robe for ten days." How many hundreds, etc. In these two verse-feet, in the four case-ending words, the former with the former, and the latter with the latter, showing that they should be joined in order, he said: "How many hundreds of offenses, having concealed for a hundred nights?" In the first half of the latter verse, the method is the same. "Ayaṃ hīti" means "this very one to be spoken of." "Etthāti" means "in the verse." "Yoti" means "the monk," "paṭicchādetīti" is the connection. "Itīti" means "this is the brief meaning." In the four groups of four mentioned below, excluding the concordant act by Dhamma, it should be understood that twelve defects of action are stated. An act of division by unrighteousness, an act of concord by unrighteousness, should be construed. "Etthāti" means "in the six actions." "Etadevāti" means "only the concordant act by Dhamma." Regarding "Yaṃ desitāti" here, he says that the word "yaṃ" is a reversal of words, meaning "yāni desitānī" (which were taught). By "Desitānī," he shows that in "desitāti" the 'ni' has become 'ā'. By "Pariyantaparicchedabhāvarahitattā" (being without the state of limit or boundary), he shows the meaning of the word "ananta" (endless) as "there is no end or limit to it." "That" is Nibbāna, "conquered" is the connection. He asks, "By whom, what, how, was it conquered?" and says, "By the Blessed One, having crushed the host of defilements." He asks, "By whom, what, how, what was conquered, like what?" and says, "Like a king, having crushed the host of enemies, conquered the kingdom." There, by "raññā" (by the king), he answers the question "by whom?" By "sapattagaṇaṃ" (the host of enemies), he answers the question "what?" By "abhimadditvā" (having crushed), he answers the question "how?" By "rajjaṃ" (the kingdom), he answers the question "what?" "Sapattagaṇaṃ" means "the host of enemies." This is the connection here: Like a king, having crushed the host of enemies, conquered the kingdom, the state of kingship, so the Blessed One, having crushed the host of defilements, conquered Nibbāna. "Svevāti" means "the Blessed One himself." By "Nibbikāratāyā" (by being without change), he shows that the word "tādi" (such) is an indeclinable stem denoting the meaning of being without change. By "Vivekapañcaka" (the fivefold seclusion), the threefold seclusion by way of body, mind, and substratum should also be understood, being similar in the state of seclusion. This is connected with that Blessed One. By this phrase "the seven groups of offenses," the scope of the word "one" here is shown. Therein, in the seven groups of offenses. But here, in the cases of concord. Indeed, it is true. Of that, of the 'Vinaya in the Presence'. In the commentaries, in all commentaries. But we, the compilers, that is, we named Buddhaghosa, approve (this is the connection). To whom, for what purpose, having taken what, did he approve? He says: "The particle 'vinā' means only negation." The word "of the particle 'vinā'" is in a descriptive relationship with the word "only meaning." Proving his own statement to be established by the establishing statement, which is considered the word of the Buddha, he says "and this has also been said," etc. The eighteen 'aṭṭhakas' (eight-fold divisions) are to be understood thus: In the three divisions of wrong view, right view, and doubt, taking each one as a root, and each three as a branch, there are nine. From these, in the divisions of right view, removing the division of right view itself, there are eight. These, when combined with the eighteen divisive matters, become eighteen 'aṭṭhakas'. "Six less than one hundred and a half" means one hundred and forty-four. In each matter, in each of the eighteen divisive matters. Thus, the explanation of the commentary on the collection of verses is concluded. Verses that Cause Sweat (1) Explanation of the Question of Non-Absence 479. In the 'Sedamocika Verses': because the intended meaning is profound, they cause sweat to be released from the bodies of those Vinaya-holders contemplating them, hence they are 'Sedamocika' (sweat-releasing); those very verses are the 'Sedamocika Verses'. By "unsuitable intercourse is not allowed," it shows that suitable intercourse is allowed. To show suitable intercourse, "bathing, eating, etc." is said. No offense: no offense for the mother-bhikkhunī. "This question": here the word 'pañhā' is said to be naturally neuter in grammar (in Saddanīti Dhātumālā, 16th h-ending root; in Abhidhānappadīpikā, 115th verse), but here it is in the feminine gender. not said. By "by the wise" he shows the cause of skillfulness; the meaning is that because of being wise, one is skillful. "Assa" is a question. "Etaṃ" is the answer. "Assa" is in the verse. "Ekādasa vivajjiyā" is an undeclined statement, meaning "eleven should be avoided." Therefore it is said "ye" and so on. "Tepi"—the word "pi" in the verse shows a omitted but implied meaning. "Ayaṃ" is the monk who was formerly a barber. "Nimmitabuddhaṃ" is a Buddha-image created by the Buddha. In "vivajjiyā," the letter "ya" is a substitute for the "tvā" suffix, so he says "vivajjetvā." The headless one, that is, the trunk, exists—this is the connection. Because it is headless, by what body does it bind life? Thus, "kabandha." "Yassa" refers to the trunk. "Hī" means truly. "Te" refers to the incapable persons. In "vācā," the letter "ya" is elided, so he says "vācāyā." "Iti me" means "thus to me." The connection is "my word, speaking thus." Or, "iti me" means "thus these," the connection is "these people, speaking thus." By "saddampi" he shows that the word "gira" is a synonym for "sadda." "Hī" means truly. The connection is "to that monk, sitting in silence." If there is no offense through the mind-door, then why is it said that one might commit a verbal offense? He answers, "yasmā panā" and so on. "Tena" means therefore. "Assa" refers to the monk. "Sā" refers to the nun, the connection is "she commits an offense." "Vuttappakāraṃ" means "of the kind stated," as in "gāmantarapariyāpanna." "Tāsu" refers to the two nuns. In "caturo janā," showing the nature of the four persons, he says "the teacher and three pupils." "Sāhatthikā" means taken by one's own hand. "Āṇattiyāpi" means even taken by command. "Itaresaṃ" refers to the pupils, the connection is "each one a māsaka." "Ettha" refers to the verse about sweating in the retinue. (2) Explanation of Questions on Pārājika and so on 480. "Santhatapeyyālañca" means also the section on the mat, as stated in the first Pārājika analysis (Pārā. 65). "Liṅgaparivattaṃ sandhāya" means referring to the abandonment of acceptance when there is a change of gender. aṃ. “If a bhikkhu, he dedicates,” is the connection. “For his own benefit,” is the construction. “Assa” is from the verse. “Kākauhadanti” means “they throw out excrement with crows.” “Kaddamamakkhitaṃ” means “smeared with mud.” “Having become embodied,” is the connection. “Hī” is an elaboration. “That ignoble woman or that man should be killed,” is the construction. “Due to the change of gender, being a woman, and being a man,” is the connection. “Being a woman” means “having become a woman, or having attained womanhood.” “Like the animal parents of Migasiṅga the ascetic, Sīhakumāra, and others,” is the construction. “Migasiṅga the ascetic” is an ascetic named Migasiṅga (Jā. Aṭṭha. 5.17.96 onwards). “Sīhakumāra” is Prince Sīhabāhu. The word “others” includes Bhūridatta and so on. “It is found in the Kurundi,” is the connection. The phrase “‘Saccaṃ bhaṇanto’ is from the verse” should be connected with the word “iti” in “saccaṃ bhāsato lahukāpatti hoti” (a light offense occurs when speaking the truth). The construction is: “The meaning is ‘Saccaṃ bhaṇanto’ (speaking the truth) in the verse.” (3) Explanation of Questions on Pācittiya and so on 481. “For that bhikkhu who gives the voting-stick, there is a cutting off,” is the construction. By “Pārājikaṃ hoti” (it is a pārājika offense), he shows the meaning of the word “hotichejjaṃ” (there is a cutting off). A tree root similar to a well-established banyan tree, or that very one, should be taken. Regarding “Tissitthiyo,” he says “tāsupi” (among them too), indicating that it is a locative or accusative case. By “yaṃ taṃ methunaṃ nāma taṃ” (that which is called sexual intercourse), he shows the appositional relationship of the words “methunaṃ yaṃ taṃ.” By “na sevatī” (does not engage), he shows that the “ti” ending here is replaced by “e” (Jā. Aṭṭha. 4.11.