English
The connection is "and they are called adversaries of the Dispensation." The construction is "and the Mahāsaṅghikas and others, who, having asserted that the non-Buddha's Dispensation is the Buddha's Dispensation, have taken a stand, are called adversaries of the Dispensation." Here, in "doubt-causing, etc.," the word "etc." includes the views mentioned in the Kathāvatthuppakaraṇa. Here, in "Mahāsaṅghikas, etc.," the word "etc." includes the groups mentioned in the Dīpavaṃsa. At the beginning, the word "wrong view" (viparītadassanā) applies to all. should be connected with words. To show the meaning of the word "sahadhammena" (according to the Dhamma), it is said "saha kāraṇena" (with a reason). "Yathā" (as) is connected with "yenākārena niggayhamāne" (in whatever way one is restrained). "Therein" means among the three kinds of Saddhamma. There are great duties, this is the connection for "all". "And the four fruits" should be connected with a gender inversion. Here, by the particle "ca" (and), the supernormal powers and analytical knowledges are included, because they too are a teaching for attainment. "Therein" means among the three kinds of Saddhamma. "Some elders" means some elders who are Dhamma-speakers. "Yo kho" should be read with the second guttural letter. But in the books, there is the reading "yo vo" with the letter "va", which is incorrect. Why? Because "so vo" is said later, and because two words of similar sound are inappropriate in one sentence. "Some elders" means some elders who are rag-robe wearers said, this is the connection. But "the other elders" means other elders apart from the Dhamma-speaking elders and the rag-robe wearing elders. "They" means five bhikkhus will do, this is the connection. "Paccantimo" (bordering) means standing at the border of Jambudīpa, in that (place). "Majjhimo" (middle) means standing in the middle, in the very center of Jambudīpa. Or, "majjhimo" is the abode of the pure ones, the Buddhas and others, in that (place). "Vīsativaggo" (twenty-group) means having twenty groups, that very group is the twenty-group, that (group). "Thus" and so on is the conclusion. "Dependent on him" means subject to him, belonging to him, it is said. The invitation is dependent, the Sangha-act is dependent, the going forth is dependent, the full ordination is dependent, this is the connection. "And these nine Uposatha days" is the connection. "And these nine Pavāraṇā ceremonies" is the connection. "His" means of the Vinaya-holder. "Their" means of the nine Pavāraṇā ceremonies. "And these four Sangha-acts" should be connected. And here, the remaining text "they are dependent on the Vinaya-holder" should be supplied. "And this going forth and full ordination should be done" is the connection. "Hī" means truly. "Another" means one other than the Vinaya-holder. "He alone" means the Vinaya-holder alone. "Upajjha" is the root action, "sāmaṇerena" is the causative action. should be presented. And here, in the Uposatha and so on. And giving reliance, and attending to novices, having done them separately, it is possible to say that one obtains twelve benefits. "Separately, separately" means: having made "five and... (etc.)... eleven" into sections, section by section, having made seven sections, he speaks; this is the intention. "He praises" means he praises face-to-face. "He commends" means he commends behind one's back. To show the meaning of "should be learned," it is said "should be mastered." "Good for a long journey" means suitable for a journey, enduring for a journey, fit for a journey; this is the meaning, with the `niya` suffix in the sense of `sādhu` (Moggallāna 4.33.73). The elder, the new, and the middle bhikkhus, many of them, master it; this is the connection. 439. To show the passive form of the word "being recited," it is said "being recited." "That one" means the Pātimokkha. Because it is called "being recited," this is the connection. "While reciting" or "while being recited." "While causing to recite" or "while being caused to recite." Indeed, the word `anta` functions like the word `māna`. "Whoever" means a bhikkhu. "That" means that Pātimokkha. The word `ca` shows the two meanings of `khuddānukhuddaka`; the elision of `ka` in the preceding word should be understood. "Of those" means of the minor and lesser rules. "Indeed" means truly. "These" means the minor and lesser rules. "Whoever" means bhikkhus. "As long as they arise, so long do they continue to exist"; this is said, and this is the connection, because this method is to be connected with the remaining text. Noticing the heaviness and showing the lightness, he says "or else" and so on. "Very much" means `ati` and `i` and `eva`. Indeed, the `i` vowel has disappeared due to euphonic combination. The word `viya` conveys the meaning of `eva`, like the word `iva` in "our excellent master" (Jā. 1.3.108); the meaning "having become very much so" should be understood. Regarding "of the fully ordained," it is said "in the presence of the fully ordained" (Rūpasiddhi, Sutta 316), meaning the genitive case for proximity. "Of him" means of the fully ordained. "In that" means in the Vinaya. "He disparages" means not merely disparaging him, but indeed he censures him. he says, "reproaches." "Garahati" is a synonym for that. Or, "nindati" means reproaching in the presence of an ordained monk. "Garahati" means reproaching behind his back. The second. 3. The Mohana Training Rule 444. In the third, the word "anu" having included the meaning of sequence, is a word signifying "each" or "every," so he says, "in sequence, every half-month, every half-month." "So" is the Pātimokkha. "Uposathe uposathe uddisitabbaṃ" means "to be recited every Uposatha," which is "anuposathikaṃ." Here too, the word "anu" signifies "each" or "every." "So" is the Pātimokkha. The connection is: "it is called that which is being recited." By the word "tasmiṃ anācāre" (in that misconduct), he shows the meaning of the word "tatthā" (therein). By the word "yaṃ āpattiṃ" (whatever offense), he shows the scope of the word "yaṃ" (whatever). In "yathādhammo," the word "dhamma" implies both Dhamma and Vinaya, so he says, "Dhamma and Vinaya." "Yathā" means "in whatever manner." The word "sādhu" means "excellent," the word "ka" is a filler, so he says, "excellently." "Aṭṭhiṃ" and "katvā" are to be seen as two words. Or "aṭṭhikatvā" is one word. In the former method, "aṭṭhi" means "that which has meaning," changing the "tth" to "ṭṭh," that "aṭṭhiṃ." "Katvā" does not form a compound with a subsequent word ending in "tvā." In "aṭṭhikabhāvaṃ," the word "ika" shows the "ī" suffix in "aṭṭhī." By the word "bhāvaṃ," he shows that the meaning of "state" is to be understood without the "bhāva" suffix. The meaning should be understood thus: "making it a state of meaning." In the latter method, "aṭṭhiko" means "that which has meaning," changing the "tth" to "ṭṭh" as in the former method. Or "aṭṭhiko" means "that which is to be desired," "that which is wished for," the "tvā" suffix should be formed from the noun "aṭṭhika." The word "aṭṭhikatvā" is an adverb. When an adverb is present, the root "kara" or "bhū" should be connected, so it is said, "katvā hutvā" (having done, having been). Showing all that, he says, "aṭṭhikatvā means making it a state of meaning, having become meaningful." The third. 4. The Pahāra Training Rule 449. In the fourth, why did the group of six, the group of seventeen they strike them, saying, "Do they not strike without reason?" "Friend," and so on. By this, it shows that they strike because they did not act as they said. 451. In "even if," by the word "pi," it shows that if he dies, what then? It is indeed a pācittiya. By striking: due to the striking. As: in whatever manner. This: the bhikkhu. Does not shine: does not look good. 452. In "for one not fully ordained," to show another meaning of the "a" prefix, it is said "or for a householder," and so on. Or for one gone forth: or for a wanderer or for a novice. 453. To show the meaning of the word "by anyone," it is said "by a human being," and so on. From that: from molestation; by this, it shows the source of release. By "of oneself": by this, it shows the connection. By "desiring": by this, it shows the meaning of the word "intention." Or with a club: or with a staff half the length of a four-cubit staff. He: a thief, etc. Fourth. 5. The rule of training concerning the palm-spear. 454. In the fifth, "tala" means the palm of the hand. For it is called "tala" because whatever object is taken rests upon it. "Satti" means a spear. For it is called "satti" because it is able to pierce, it is capable. The palm itself, being like a spear, is a "talasattika," with "ka" for likeness. Taking that "talasattika" by metaphor, it is said "even the body." It is said "even that which is connected to the body" because another object, too, is taken up by the body, which is called a "talasattika." In "pahārasamuccitā," the prefix "saṃ" and the prefix "u" and the root "ci" are used in the sense of "familiarity" or "practice," so it is said "pahāraparicitā" (familiar with blows). The meaning is "repeatedly practiced with blows." Referring to this very meaning, it is said "even before... and so on... meaning." To show another way of recitation, it is said "terrified of blows." Of that: of that reading. Of the blow: from the blow. This is a genitive case used in the sense of separation. By "bhītā" (frightened), the root "vij" with prefix "u" in "ubbigā" (disturbed) is shown. shows the weapon. 457-8. One who has failed: having become a leaf. In the former: in the former training rule. In the mentioned matters: in the matters mentioned by "a thief or an enemy," etc. The fifth. 6. The Training Rule on Baseless Accusation 459. In the sixth: the group of six. They accuse, it is said: this is the connection. Due to their abundant faults: due to their confused dangers. Thus: when being accused.