English
With the prefix 'vi' it means 'looking here and there, moving about'. With the prefix 'apa' it means 'asking'. Here, because of the prefix 'apa', it means 'asking', so it says 'anāpucchitvā' (without asking). In 'mallagaṇa bhaṭiputta gaṇādikaṃ' and so on, 'mallagaṇa' means a group devoted to Nārāyaṇa. 'Bhaṭiputtagaṇa' means a group devoted to Kumāra. By 'ādi' it includes other groups capable of ruling in villages and towns. Alternatively, 'mallagaṇa' means the group of Malla kings. They ruled Kusinārā by forming a group, referring to them, it is said 'mallagaṇa'. 'Bhaṭiputtagaṇa' is the Licchavi group mentioned by another name. The former kings of the Licchavi kings were the sons of a Jaṭila named Bhaṭi. They were carried by the river current, and he rescued them from the river and made them his sons in his hermitage. The present Licchavi kings, descended from their lineage, are also called Bhaṭiputtas. Because of supporting, because of nourishing, it is called a retinue. Because of being its sons, the Licchavi assembly is called sons of the retinue. They too, having formed an assembly, rule the kingdom in Vesālī. Referring to that, it is said "the assembly of sons of the retinue." An assembly of Dhamma means an assembly devoted to the Dhamma of the Dispensation. A guild of perfumers means an assembly of perfumers, of the same caste, of artisans. A guild of weavers means an assembly of weavers, of the same caste, of textile workers. By the word "etc." are included guilds of carpenters, guilds of dyers, and so on. Wherever, wherever means in whatever place. Indeed means truly. They themselves means the assemblies and so on, themselves. Again, they means the assemblies and so on. This means the statement "or an assembly," and so on. Among these means among kings and so on. The asking of the Saṅgha is the main reason, so it says "or the Bhikkhunī Saṅgha should be asked." That which goes for an eon means that which goes for an eon, that itself is for an eon, that. Without going to a broken boundary for some reason, the connection is: when the bhikkhunīs have departed for some reason. By the assembly of dependents means by the assembly of pupils. Causing to be ordained means causing to be fully ordained. Second. 3. The Third Saṅghādisesa Training Rule 692. In the third, the connection is: the amount transgressed by the second foot. A place fit for enclosure is the first clod-fall from the household precinct. Explaining the meaning stated briefly in detail, it says "and if here," and so on. Here means in this training rule. Or in the precinct means or in a place fit for enclosure of an unenclosed village. From there means from between villages, the connection is: to enter by a broken wall or by a gap in a fence. Those to whom a fence is connected are connected by a fence, two villages. They dwell means a bhikkhunī dwelling. But from that village means but from that other village, the connection is: a bhikkhunī who has gone out should stay. Or expulsion means or the expulsion of people. People means the village headmen. One village means any desired one village. From there means from the village. "Why?" By this question, "it is proper to go to one village while dwelling." He asks the reason for the statement. He answers that question with the explanation, "Because the monastery is common to four villages." "Where" means in which river. The meaning is: "That is called a river in which, when crossing, even one or two finger-breadths of the inner robe get wet." The meaning is: "Dressed in such a way that the three circles are covered, as when one is wearing a lower garment." The connection is: "The inner robe of a bhikkhunī crossing." "Wherever" means in any place whatsoever. With the phrase "If she goes by a bridge, there is no offense," it shows that the offense occurs only when crossing on foot. "At the time of crossing" means at the time of crossing the river. "Going through the air" means going by psychic power. The word "etc." includes the back of an elephant and so on. "When transgressing" means when going beyond. "Here" means among two or three bhikkhunīs. "Only the near bank" means only the bank on this side. "That very bank" means only the near bank. "She crosses back" means she turns back and crosses. The meaning is: "A bhikkhunī doing it, does it." The connection is: "Even if she, the bhikkhunī, does not know." This is a genitive of disregard. "But then" - the word "then" is equivalent to "if," and should be connected with a verb. The meaning is: "If she stays, if she does not descend." "She stays" means she resides. "Indeed" means truly. "Here" means in the phrase "or she may spend one night away." "Having the characteristic thus stated" means having the characteristic thus stated in the Abhidhamma method. "But that" refers to that forest. "For that very reason" means for the very reason of having fallen into an offense. "In the commentary" means in the Great Commentary. The connection is: "When bhikkhunīs enter." This is a locative case indicating determination. "Here" means in the range of sight and the range of hearing. The meaning is: "The place where the second bhikkhunī, standing, sees, that place is called the range of sight." "Even if separated by a screen or wall" means even if obstructed by a screen or wall. The meaning is: "The place where, standing, she... hears a sound, that place is called the range of hearing." "By the sound of those lost on the path" means by the sound of those who are lost on the path. "By the sound of announcing for hearing the Dhamma" means by the sound of announcements for the purpose of hearing the Dhamma. No. The meaning is: he hears a sound as if it were the sound of someone crying out with the cry of one who has lost the way, and as if it were the sound of someone crying out with the cry of one announcing the hearing of the Dhamma, and as if it were the sound of someone crying out, “Lady!” “Saddāyantiyā” means “making a sound.” This is a noun-root. “Evarūpe” means “of such a kind,” as stated with “as if with the cry of one who has lost the way,” and so on. “Titthāyatanaṃ saṅkantā vā” means “or gone to the dwelling place of the sectarians.” By this, it shows that in “pakkhasaṅkantā,” the word “pakkha” means “opponent,” and therefore, the sectarians, who are opponents of the Dispensation, are to be understood. For the sectarians are indeed opponents of the Dispensation. The third. 4. The Fourth Saṅghādisesa Training Rule 694. In the fourth, “pādapīṭhaṃ” is a footstool, a seat for placing the feet. He says, “pādapīṭhaṃ nāmā” and so on, showing that “pādakathalikā” is a foot-mat, a mat for placing the feet. In “anaññāya,” the “ya” is a derivative of the “tvā” suffix, so he says, “ajānitvā” (not knowing). “Netthāravatte” means in the practice that is the cause for emerging from the act of suspension. By “vattamānaṃ,” he shows the “anta” suffix in “vattanti” according to the rule. The fourth. 5. The Fifth Saṅghādisesa Training Rule 701. In the fifth, in “ekato avassute,” even though “ekato” is stated generally, as mentioned above, to show that a bhikkhunī alone is to be understood, and that the “to” suffix occurs in the sense of the sixth case, and that “avassuta” has the sense of state, it is said, “the state of a bhikkhunī being defiled is to be seen.” “Etaṃ” refers to the statement, “the state of a bhikkhunī being defiled.” “Taṃ” refers to the statement. “Pāḷiyā” means by this Pāḷi text of the training rule. The fifth. 6. The Sixth Saṅghādisesa Training Rule 705. In the sixth, in “yato tvaṃ,” the “to” suffix is in the sense of cause, so he says, “yasmā” (because). “Kassā honti” means, to which bhikkhunī do they belong, among the instigator and the instigated? “Nadetīti” means the instigator does not give to the instigated. “Na paṭiggaṇhāti” means the instigated does not receive from the hand of the instigator. “Paṭiggaho tena na vijjatīti” means by him, there is no receiving. For this reason, from the hand of the one who sends, there is no acceptance for the one sent. She incurs a grave offense, not a light one. Even so, the one who sends incurs a grave Saṅghādisesa offense, not a light one. "Tañca" means that incurring. "Paribhogapaccayā" means the reason counted as the enjoyment of the one who sends - this is the meaning of the verse. "Itarissā pana" means for the other, that is, for the bhikkhunī who is sent. "Paṭhamasikkhāpade" means in the fifth training rule. For the fifth training rule, being similar in pair-like nature to this training rule, it is called "first" by taking this as a reference. The sixth. 7. The Seventh Saṅghādisesa Training Rule 709. In the seventh, "yāvatatiyaka" means the meaning of the word. The meaning of the word "yāvatatiyaka" as uttered should be understood, this is the connection. The seventh. 8. The Eighth Saṅghādisesa Training Rule 715. In the eighth, "kismiṃcideva adhikaraṇe" means in any dispute. Because the thing to be determined is inseparable from the collection of determinations, it says "of the four." But why is it stated as the collection of determinations and the thing to be determined? Were not all four disputes mentioned in the word-division? It says "but in the word-division," and so on. The eighth. 9. The Ninth Saṅghādisesa Training Rule 723. In the ninth, the word "saṃsaṭṭha" is a synonym for "mixed," so it says "mixed." By "ananulomena," it shows that the "ika" sound in "ananulomikena" is for its own meaning. Pounding and cooking and grinding perfumes and stringing garlands. By "etc.," it includes other inappropriate bodily actions. Carrying messages and carrying counter-messages and acting as a go-between. By "etc.," it includes other inappropriate verbal actions. "Etāsaṃ" means of the bhikkhunīs. "Siloka" means fame. The ninth. 10. The Tenth Saṅghādisesa Training Rule 727. In the tenth, "evācārā" here is a sandhi by way of elision, so it says "evaṃācārā."