English
Therein, in that thrown tile. Indeed, truly, or because. It is connected with "for one playing, having put down." The meaning is that it is permissible to write because the intention of playing is absent. They say that even for one writing a letter that illuminates meaning with the intention of playing, there is an offense. Herein, in this training rule. The third. 4. The Training Rule on Disrespect In the fourth, it is said that Dhamma is indeed a tradition, thus "tradition." "Paveṇī" (tradition), is a synonym for that. In "or not wishing to learn that," to clarify the meaning of the word "that" here, it is said "by which it is laid down." Referring to what is not laid down in the Vinaya, it is said "by what is not laid down." It means "by what comes in the Sutta or in the Abhidhamma." By "Paveṇī" (tradition), is meant the tradition consisting of the lineage of teachers beginning with Upāli. It is connected with "said in the Kurundi." It is connected with "said in the Mahāpaccari." "All that" (refers to) all that statement consisting of the Kurundi view and the Mahāpaccari view. "Come by tradition" (refers to) the view of the Great Commentary, which is said to have come by tradition. The fourth. In the fifth, "human form" (refers to) the pārājika concerning human form. The fifth. 6. The Training Rule on Light In the sixth, because it is the name of a district, it is said in the Pāli as "in the Bhaggas" in the plural. The mountain called Susumāragiri is where there is a mountain shaped like a crocodile. Or, at the time of its construction, a crocodile emitted a sound here, hence Susumāragiri. Without considering the meaning, it is said "the name of the city." "That forest" (refers to) the forest. By "for animals" and so on, it shows the meaning that "Migadāya" is where safety is given to animals. For the word "Jotika," Jotika is the making of light, of fire. ...to show, it is said "in making light". 354. The word "out of a desire to concentrate" is the reason for the word "from setting up the fire-stick". Jālā means flame. For it burns, it shines, therefore it is called jālā. "He picks up the fallen torch" - here, it should have been "patitālātaṃ", but by dropping the 't' and through sandhi, it is said "patilātaṃ". Thus, it is said "he picks up the fallen torch". Alāta means a firebrand. For it, being ignited, is too hot to be taken, not to be grasped, therefore it is called alāta. "Avijjhātaṃ" - the connection is that it is a torch not gone from burning, from being consumed. Burning, being consumed is "jhātaṃ"; "vijjhātaṃ" means that the burning, the consuming, is gone from this torch. 356. "Lamps and so on" means lamps, lights, and so on. "Therein" means in those dangers, such as fierce wild animals and humans, which are like omens. And this is a locative case in the sense of an omen. Sixth. 7. The training rule concerning bathing. 366. In the seventh, when going to the other side, it is not only permissible to bathe in a river with water, but also in a dry river. Showing this, it is said "in a dry one", etc. "Ukkiritvā" means having dug up. "Āvāṭakā" are small pits made with small sticks; "in them" (means in those). Seventh. 8. The training rule concerning discolouring. 368. In the eighth, "alabhī" - to show the self-meaning of the ṇ-suffix by making the a-suffix in the sense of the word "labho" (gain), it is said "gain is indeed gain". It should be understood that even without making the a-suffix, the ṇ-suffix is naturally appropriate. Even with another word, a compound occurs due to the absence of another meaning, so it is said "when it should be said 'by the gain of a new robe'". "Anunāsikalopaṃ" means the disappearance of the niggahīta in "navaṃ". For niggahīta is called "anunāsika" because it follows the nose; its non-appearance, meaning "having made it". "Majjhe ṭhitapadadvaye" means in the two words standing between the two words "navaṃ" and "cīvaralābhenā", namely "ṭhite panā" and "bhikkhunā". And this is a locative case in the sense of determination. "Nipāto" means merely a particle. "Alabhī" means the expressed meaning of the word "labho". To show what is meant by "by a bhikkhu," it says "by a bhikkhu," etc. The connection is that it is stated in the Word-division. "Yaṃ" means whichever robe. Here, to show the nature of "robe," it says "that which is to be worn," etc. "Leather-worker's blue" is the blue of iron rust placed in the three fruits by leather-workers. The connection is that it is stated in the Mahāpaccariya. "That by which it is made discolored" is a discoloring agent; concerning "kappabindu" (marking dot), it says "referring to a kappabindu." The connection is that it should be taken by the bhikkhu who is taking it. "In the corners" means in the ends. The word "vā" (or) is for an unspecific alternative. "Or the size of an eye-circle" means the size of an eye-circle, or a kappabindu, is the connection. "Or on the strip" means or on the wind-strip. "Or on the knot" means or on the knot-strip. "Pāḷikappa" is a marking made by creating a row of two, three, or more dots. "Kaṇṇikakappa" is a marking made by creating a cluster of dots like an ear-ornament. By the word "etc.," it includes markings like the agghiyakappa. "Everywhere" means in all commentaries. "Even one dot is permissible" means it says "one round dot." 371. "Aggaḷa and so forth" means by the word "etc.," it includes wind-screens and other accessories. The eighth. 9. The Rule on Determining Ownership. 374. In the ninth, concerning "tassa" (his), the scope of this word "tassa" is the robe-owner, so it says "of the robe-owner." The scope of the second word "tassa" is the expert in Vinaya, so it says "by whom," etc. To show the adverbial nature of the word "avissāsanto" (not trusting), it is said "without trust." "By him" means by the expert in Vinaya. The ninth. 10. The Rule on Hiding Robes. 377. In the tenth, by "apanetvā" (having removed), it shows the meaning of the prefix "apa." "They hide" means they conceal and place. "With the intention of joking" means a joke, or an intention for joking. To show the nature of "accessory," it is said "bowl-bag, etc." Since "patta" (bowl) appears in the Pāli, the meaning "bowl's bag" should be taken, not "bowl and bag." The phrase "by a recluse, indeed," ... In the word "bhavituṃ" it is an impersonal agent. The tenth. The chapter on drinking intoxicants, the sixth. 7. The chapter on living beings. 1. Explanation of the meaning of the training rule concerning intentionally killing a living being. 382. In the first [rule] of the chapter on living beings, when it is said "issāso" (archer) because "he shoots an arrow when it is not there", the bow itself is primarily called "issāso", but the archer-teacher is [called so] by metaphor. When it is said "issāso" because "he shoots an arrow when it is not there", the archer-teacher is called "issāso", but here, either the metaphorical meaning or the agentive meaning should be taken, so it is said: "he is an archer-teacher." Since archery is inappropriate for one who has gone forth, it is said "in the lay state." In "voropitā" (deprived of), to show the intended meaning of the root `ruh` preceded by `vi` and `ava`, it is said "viyojitā" (separated). The connection is "because it goes." This is the statement "deprived of life." Why is it merely a conventional expression? Do not two things, when separated from something, stand apart, like a head ornament separated from the head? So, when life is separated from a living being, does not the life of the living being also stand apart? To this, it is said "not here," etc. "Hi" means indeed. "Ettha" (here) is connected with "to show in the statement 'deprived of life'." The construction is "what is life called?" Here is the connection of meaning: just as when a head ornament is separated from the head, the head stands apart from the ornament, so too, when life is separated from a living being, life does not stand apart from the living being. "Aññadatthu" means absolutely. Although "pāṇa" (living being) is stated generally, since human life is taken in the context of a pārājika offense, here, by the principle of remainder, only the life of an animal should be taken, so it is said: "it is only an animal life." That is a living being. The connection is "but in a large living being." 385. The construction is "cleansing, he removes." "Maṅgulo" is a type of worm that sucks human blood. Indeed, for the purpose of drinking blood, it wanders here and there, going to this place and that, so it is called "maṅgulo." Indeed, for the non-inverted meaning of the words and letters, and for the listeners to obtain the instruction of recitation, the meaning of the word is stated in some places. This should be understood. Its seed itself, by being small, maṅ... a seed of a flower, therein. That is an auspicious seed. Being one who breaks, thus is the connection. The first. 2. The training rule concerning living creatures. 387. In the second, "with living creatures," thus, showing that it is "water with living creatures," he said, "whatever living creatures," and so on. "Hī" means truly. Even a bowlful of water, thus is the connection. By such, that is, by water with living creatures. Even if one washes, it is a pācittiya offense, thus is the connection. "Water-spout" means a stone water-spout. "Pond" means a stone pond. Even if one causes it to be raised, it is a pācittiya offense, thus is the connection. From that, that is, from the spouts and ponds. "Of water" means by water, having poured into a full pot, thus is the connection. "Therein" means in the water. "In the water" means in the water poured into a place where water collects. "Will fall" means the water taken from the spouts and ponds will fall. The second. 3. The training rule concerning overturning. 392. In the third, by "causing to be moved" thus, in "overturning" thus, of the root "kuṭ" preceded by "u",