English
76, like “putto vā pitaraṃ yāce” - a son asks his father). Regarding “tayo purise” (three men), he says “tayo purisepi upagantvā” (even three men having approached), indicating that the word “upagantvā” (having approached) should be supplied and connected. By this, he shows that “tayo purise” here is in the accusative case for the purpose of action. Following the previous method, the meaning that “tīsu purisesu” (among three men) is a locative case for the purpose of action is also appropriate here. Taking this method, it is also fitting to understand that the word "upayoga" in the sense of "upayoga" means "having approached the female ascetics in the former section." Therefore, these two methods should be seen as methods that give mutual instruction. By "called 'ubhatobyañjana'" it shows that only an ubhatobyañjana is to be taken here by this ignoble word. By "does not practice" it shows that the 'e' vowel substitution for the 'i' vowel in "na cācareti" is also here. The construction is: "for that bhikkhunī who is attempting to engage in physical contact, the prior part of the sexual act." The construction for the verse "Assa" is: "the ascetic becomes the one who is pleased." "There itself" means "in the ascetic's practice itself." "Assa" means "of the ascetic." "That very thing" means "that very ascetic's practice." The connection is: "The verse beginning 'Saṅghādisesa' was spoken." "Tanti" is an ellipsis. The connection is: "a novice who is in the sky." "Even by the Saṅgha" the word "pi" shows "not by one who is worthy of the act." By "should not be done" it shows that even the Saṅgha and one worthy of the act must be on the ground. The connection for the verse "Assa" is "the decision." Showing the agent of the verbs "does not give, does not receive," he says: "nor the instigator," etc. "Tassa" means "of the lustful man." By "by reason" it shows the meaning of "reason" for the word "tena." The word "eva" is applied in the sense of possibility, meaning "not by any other reason," the connection is "of the lustful man." "In the receiving" means "in the receiving by the instigated woman." Showing the scope of the word "ta" and the connection of "paribhoga" in "that and for the purpose of enjoyment," he says: "and that," etc. There, by "offence" he shows the scope of the word "ta." By "of that instigated woman" he shows the connection of "enjoyment." "Tassa" means "of the instigated woman." The connection is: "among the seventeen Saṅghādisesas." Showing the meaning of the phrase "does not touch the fault," he says: "another new offence." Thus, the construction in the commentary on the Sedamocika verses is concluded. The Fifth Chapter Commentary on the Kammavagga 482. In the Kammavagga, "counting the number..." "If one should wish for a statement" by this it shows it is not a statement of measure. By this it prevents the deeds from being more or less than that. It is counted, the counting; by this it is delimited, the delimitation; the delimitation of counting is the counting-delimitation. Or, by this it is counted, the counting; that very delimitation is the counting-delimitation; that very statement is the counting-delimitation statement. "The deed of announcement" means it is a deed to be done, this is the connection. "In the manner stated" means in the manner stated by "having purified the Sangha within the boundary, having brought the consent of those worthy of consent." "Therein" means among the four deeds, and there is a ñatti-second deed, this is the connection. "Therein" means among the two deeds. "The remaining" means remaining from the six deeds. If a deed of strengthening done by reversal is not firm, in that case, what should be done for the sake of a deed of strengthening? He says, "If it is so," and so on. Therein, "deficient in letters or deficient in words" this is said with reference to an error of letters and words. "Or a badly pronounced word" this is said with reference to an incomplete one such as a soft or hard sound. Here, "or a badly pronounced letter" should be supplied. "This" means the repeated statement. "Having become a deed" means having become a good deed. 483. Among deeds to be done in presence and deeds to be done not in presence, having first shown the deeds to be done not in presence because they are few, and showing that the rest are deeds to be done in presence, he says, "Therein," and so on. Therein, "therein" means among those two, a deed to be done not in presence is of eight kinds, this is the connection. Therein, "therein" means in those various sections. "It is well done" by the power of the statement, the meaning that even what is done in presence is well done should also be taken. "The remaining" means the remaining from the eight deeds. "These" means the deeds. "Deficient in ground" means deficient in the ground. "Of these also" means of those to be questioned. "Here" means in the word "to be questioned." "Having questioned" by this it shows the word "paṭipucchā" has the tvā suffix. "To be done" by this, in "karaṇīya," the anī shows the meaning of the word "yasadda." As in "by the accused, as given." "Vippalapantassa" means "of the accused who speaks whatever comes to mind with a distortion." "Sabbatthā" means "in all cases," such as "those worthy of a reprimand." "Anuposathadivase" means "on a day other than the Uposatha day." To show this very meaning, it says, "Uposatha day is named thus," and so on. "Kattikamāsaṃ" means "the last Kattika month." It is said "ṭhapetvā" (excluding) because it is the Pavāraṇā month. The meaning is: "The day of harmony, and the fourteenth and fifteenth days as described, are called Uposatha days." "Yatrahī" means "in which monastery," and "ṭhapentī" is connected. "Antarā" means "between the fourteenth and fifteenth." "Paccukkaḍḍhitvā ṭhapitadivaso" refers to the fourteenth or fifteenth day of the dark half of Kattika, which was postponed and set later. "Idhāpi" means "even in the place of Pavāraṇā for Apavāraṇā." To show another method different from the one in the Pāḷi, it says, "apicā" and so on. "Antimavatthuṃ" means "the Pārājika offense." "Yassā" means "of a person." This shows that a person worthy of the action is called "vatthu." 484. "Not taking the object is not called 'not touching the object,' but rather it is not taking the name itself," it says, "tassa nāmaṃ na gaṇhātī" (he does not take his name). To show the manner of not touching, it says, "suṇātu me" (let him hear me), and so on. In "Puggalaṃ na parāmasatī" (he does not touch the person), "puggalo" (person) means "Upajjhāya," it says, "yo upasampadāpekkhassa upajjhāyo" (who is the Upajjhāya of one seeking ordination). "Taṃ" means "that Upajjhāya." "Sabbena sabbanti" means "in every way, entirely." This is a compound of particles, or the meaning is: "the entire ñatti in every way." Even if the ñatti is established later, after the first action in a ñatti-kamma, it is still called "establishing the ñatti later." "Iti imehī" and so on is the conclusion. 485. Although it is referred to as "vuttanayenevā" (in the manner already stated), because the ñatti-kamma-vācā are dissimilar, to show the manner of not touching, it says, "evaṃ panā" and so on. "Tattha nesaṃ" means "of those objects, groups, and persons," or "in the first or second announcement." or saying what should be said in the three announcements, this is the connection. In "he omits the announcement," it says "he does not make the announcement," because the prefix "anu" is dropped here. In "he omits the announcement," it is not only by not making the announcement at all that one omits the announcement; rather, by omitting the incorrect utterance of the announcement, one also omits it, thus showing it, it says "whoever..." and so on. By "once or twice," it shows that by not completing it three times, one omits the announcement. From the power of this statement, it is understood that in a motion-second act, one who makes more than one formal act, and in a motion-fourth act, one who makes more than three formal acts, does not omit it. In "he omits," because the dropping of the syllables of the word "chaḍḍana" is evident, without showing that, in "he makes an incorrect utterance," showing only the incorrect utterance, it says "in 'he makes an incorrect utterance,' however..." and so on. It is to be understood by the monk who is doing it, this is the connection. "Loose...etc....division"— this division of consonants that is stated, this is the connection: "this is the division of consonants." In the verse, "tenfold" means in ten ways. "Byañjanabuddhi" means growth; the growth of the consonants themselves, the letters themselves, in ten ways, such as loose, etc., is "byañjanabuddhi," by that. Here, by the word "dasadhā," it shows the dropping of the word "dasadhā" within the compound word "byañjanabuddhi," like in "kammajaṃ evā" and so on (Visuddhi. 2.450; Visuddhi. Mahāṭī. 2.450). For here, by the word "eva," it forms the compound "kammaja" (born of kamma) meaning "born only of kamma," and shows the dropping of the word "eva" in the middle of the compound. "Pabheda" means distinction. This is the connection here: loose, and firm, and long, and short, and heavy, and light, and nasalized, and connected, and defined, and released— this is the ten-fold distinction, a special division, to be known by "byañjanabuddhi." The ten words beginning with "sithila" are stated relying on the text spoken in the neuter gender as "letter, word, consonant." The rule should be understood. Explaining the detailed meaning of the verse, he says, "Here indeed," and so on. A letter to be pronounced with light vocal effort is "loose." A letter to be pronounced with strong vocal effort is "firm." "In those very ones" means in the five classes. Not only a long vowel is called "heavy," but also one followed by a conjunct, he says, "or that which," and so on.