English
The explanation is: "That letter which is pronounced as followed by a conjunct, that too is called 'heavy'." "Followed by a conjunct" means that letter which has a conjunct after it. "Saṃyogapada" is also a reading. The explanation is: "That which is pronounced as not followed by a conjunct, that too is called 'light'." The explanation is: "That which is to be pronounced as nasalized, that is called 'stopped'." "Having stopped" means "stopped" in meaning is the non-release, the non-loosening of the place and effort of articulation, he says, "without releasing." The explanation is: "That which is pronounced connectedly, that is called 'connected'." The explanation is: "That which is pronounced disconnectedly, that is called 'separated'." The explanation is: "That which is pronounced without stopping, that is called 'released'." "Without stopping" means "non-stopping" in meaning is the release, he says, "having released." Having thus shown the specific distinctions of consonant articulation, now, explaining in detail the specific distinctions of pronouncing the formal declaration, he says, "Therein," and so on. "Therein, therein" means in those ten distinctions of consonant articulation. By the word "tathā," it refers to the changing of 'ta' to 'tha' and the changing of a loose sound to a firm sound; likewise, the explanation is that the phrase "this motion is ready" and so on, is an instance of changing a loose sound to a firm sound. "Thus" means "in this way." The connection is: "When a loose sound should be made, one makes a firm sound." "Four consonants" means four letters. Indeed, the word "byañjana" here means "letter." Having shown the corruption of the act by the four distinctions of consonant articulation, he then shows the non-corruption by the others, saying, "But in the others," and so on. "Come in due succession" means having descended from the noble ones, it has come in succession. "Paveṇi" means "lineage" or "continuity." If it is said having destroyed it, does the formal declaration become faulty? He says, "But if," and so on. It does not fail, it does not perish. But why does the declaration not fail? Does not the declaration fail by making the act fail? He says, "Because these..." and so on. Since they do not make it fail, therefore, the declaration does not fail. This is the connection. But the words that the Suttanta Elders speak, this is the connection. Those who make the Suttantas like Kaccāyana are Suttantikas, Kaccāyana and others. And those Suttantikas are Elders, thus Suttanta Elders. "It is not proper" means a change of letters is not proper. The declaration should be made by a Vinaya-holder, this is the connection. "According to the Pāli" means according to the Pāli as spoken by the Blessed One. "In the meaning of the syllables" means in the meaning of the syllables. "Otherwise" means in a way other than avoiding the stated faults. "He announces at the wrong time" – here, "wrong time" means "no occasion." So he says, "at no occasion." "No occasion" means the wrong sequence of the motion and announcements. So he says, "having set aside the motion," and so on. Having set aside the motion first, and having performed the announcement act first, this is the connection. Indeed, the word "first" refers to the sequence. "Thus," and so on, is the conclusion. 486. That which does not hold twenty-one bhikkhus, this is called an excessively small boundary. This is the connection. "Twenty-one bhikkhus" means twenty-one bhikkhus including the one worthy of the act in the act of rehabilitation. Where they cannot sit down in the boundary, this is called an excessively small boundary. This is the connection. "To sit down" means to sit down in a circle without abandoning each other's arm's reach. "There" means in the excessively small one. "Here" means in the remaining boundaries. That which is approved, this is called an excessively large one. This is the connection. "Even by a hair's breadth" – the word 'pi' (even) shows that it is much more than that, let alone. Its mark is unconnected, unrelated, thus it has unconnected marks. Making clear its state of having broken marks by showing unbroken marks, he says, "from the east," and so on. "Previously mentioned" means first mentioned. "There itself" means in the northern direction itself. "And another" – the word 'pi' (and) is for combining the second meaning. That which is approved, is called one with broken marks. This is the connection. "Animittupaga" is just a specific description of stating what is real, not a specific description of exclusion, because by grasping at the essence of the skin, etc., the state of going to the signless is evident. "Antara" means in the middle. That which is agreed upon, that is called the shadow-sign, and it is called the signless – this is the connection. Being outside, he agrees – this is the connection. But signs even by standing outside are suitable to be proclaimed. "Even if agreed upon in this way" – the word 'pi' (even) shows that it is even more so if not agreed upon. Because the words "of the boundary" and "boundary" expect a connection, and because that is not uniform, showing their separate connections, he says: "one's own boundary, another's boundary." "Sambhindati" means makes a connection. Here indeed, the root 'bhid' denotes the meaning of making two parts, but with the prefix 'saṃ' which overrides the root's meaning, it should be understood as denoting connection. "Tattha" means in those two boundaries. "Iti" means in this way. "Tāsu" means in the boundaries. 487-8. "Also the characteristic of being fit for the act and worthy of consent" – this is the connection. "Tattha" means in the failure of the act of that assembly. "That also" means also the characteristic of being fit for the act and worthy of consent, it is already stated – this is the connection. "Tattha" means in the reading "four bhikkhus, being normal, are fit for the act." "Anukkhitta" means not suspended because the act of suspension by the Sangha has not been done. "Parisuddhasīla" means of pure conduct because they have not fallen into a pārājika offense. By these words "nature, self, state of being are theirs" he shows the meaning of "pakatatta" (normal, natural). By "worthy of the act" he shows that the word "kammappatta" (fit for the act) is a genitive compound, and that the word "patta" has the meaning of "worthy" or "suitable." "Tehi" means by the four normal ones. "Eti" means comes. "Avasesa" means remaining from the four normal ones. "Yassa pana" means but of the person. "Kammāraha" means worthy of the act. 489. "Ettha" means in the place where the unsuitability of eunuchs, etc., is shown. Discourse on the Apalokana Act. 495-6. "Tattha" means among the four acts. "Ettha" means in the reading beginning with "osāraṇā" (reinstatement). "Padasiliṭṭhatāya" means because of the cohesion of words in the world. "Tattha" means among the five, beginning with reinstatement. that of the novice Kaṇṭaka. It is a punishment for sitting, it is a banishment, so it is said. Saying, "He is of wrong view," to show that very meaning, it is said, "endowed with an extreme view." For wrong view is the cause of the removal of the sign. "So" means the novice. In the word "should be made to abandon," it is a causative object, or a stated object. "Having obtained that" is a verbal object, or an unstated object. How should it be done? He says, "And thus the action should be performed." Showing how it should be done, he says, "Venerable Sir, the Sangha," and so on. "That which they obtain by sharing a bed," so it is said. "Of that" means of sharing a bed. "For the non-obtainment" means for the purpose of not obtaining. "Go, wander, perish!" By this, he shows the manner of banishment. Its meaning has already been stated below. "So" means the recluse, "should be made to descend," is the connection. "This one" means this novice, "confesses his offense," is the connection. "Delighting in good obtainment" means delighting in a good acquisition, or well-removed from a bad acquisition. "As before" means as it was pleasing previously, so it is said. "The giving of harmony through bodily enjoyment" means the giving of harmony through body and enjoyment. "Thus," and so on, is the conclusion. Since the Brahma-punishment was prescribed only for Channa in the chapter of five hundred (Cūḷavagga 445), therefore it should be given only to him, so he says, "not only," and so on. "This" means the Brahma-punishment. "And to any other monk who dwells," is the connection. How should it be given? He says, "And thus it should be given." Showing how it should be given, he says, "In the midst of the Sangha," and so on. "Whatever word he desires, that word," so it is said. "To him who is asking for forgiveness" means to that monk who is asking the Sangha for forgiveness, so it is said. "Having reflected" means having reflected, meaning, having examined with wisdom. "That" means the action of not bowing, "is permitted," is the connection. By whom is it permitted? He says, "by the Blessed One." In which chapter is it permitted? He says, "in the chapter on nuns." In which matters is it permitted? He says, "Then indeed... and so on... in these matters" (Cūḷavagga 411). Having done what is it permitted? (He) says at the end, "having made known a dukkaṭa." "How is it allowed?" he says, "I allow... (and so on)... it should be done." "Of that" means of the one not to be saluted. By "Not expulsions, etc." he shows that the word 'eva' should be discarded. "Of that" means of the one not to be saluted, who has become a characteristic of the action. "Right there" means right in the Bhikkhunī Khandhaka. "That" is a characteristic of the action. "Here also" means also in the section on actions in the Parivāra. "Displeasing" means bringing displeasure, or causing displeasure. "From that" means from making (him) not to be saluted.