English
now, at this time, this is the explanation of those doctrines as well—this is the connection. 793. "Tattha" means among those one hundred and sixty-six training rules, the connection is "in the first training rule." In "dve tayo" (two three), the word "vā" (or) is omitted, so he says "dve vā tayo vā" (two or three). "Phoṭalaka" means in the bulb, or in the kernel. This is the name "gaṇḍika." By "pamāṇa" (measure), it shows that the word "matta" (measure) means "measure," not "little," nor "only." "Lasuṇa" (garlic) is a large bulb with a white root. Indeed, a large bulb is called "lasuṇa" because it overcomes raw smells in seasoning and cooking, and thus it is "lasīyati" (adhered to, desired) and "kantīyati" (desired, loved). "Suvaṇṇahaṃsayoni" means a swan's birth equipped with a golden plate. "Jātissara" means one who remembers and knows previous births and existences. "Atha" means because the Jātissara was accomplished. Indeed, the word "atha" has the meaning of accomplishment. "Pubbasinehena" means by the affection cultivated in a previous human existence. "Tāsaṃ" means of the chief queen and the three daughters. "Taṃ pana" means that plate. 795. "Magadhesu" means in the districts located in the Magadha country. "Hi" means indeed, or because. "Idha" means in the phrase "should eat garlic." "Tampi" means that Magadhan (garlic) too. It is indeed bulb garlic. A boil is a blister; that which has this is called 'gaṇḍikaṃ'. Indeed, the word 'gaṇḍa' is a synonym for 'blister'; the 'ika' suffix is for 'many'. Thus, it is said 'garlic with many blisters'. Indeed, the word 'gaṇḍa' is used in two meanings: 'blister' and 'cheek'. Here, however, it should be understood as 'blister'. But in the books, there is a reading with the fourth labial letter; that should be examined and taken. Indeed, in many old books, the third guttural letter and the fourth labial letter, these two letters stand interchanged. "Not one-two-three-miñjaka" means: one-miñja is not an onion, two-miñja is not a breaker, three-miñja is not a green herb. The connection is "but it is said in the Kurundi." "Having chewed" means having crushed into tiny pieces with the teeth. 797. "Palaṇḍuka" is a kind of garlic with a good bulb. "Bhañjanaka" and so on should be understood from common usage and instruction. "Hi" means truly. "Of that" refers to the wild garlic. "By its very nature" means by its own nature, without cooking or preparation. "That" is Magadhan; the connection is "to put in". "Hi" means truly. "Wherever" means in whatever places. The first. 2. The Second Rule of Training. 799. In the second, "sambādha" means "hinders" or "forbids" in this place. Showing that a "covered place" is called "sambādha", it says "in a covered place". "Both armpits" means the two bases of the arms. Indeed, they are called "upakacchaka" because any object above is tied or bound there. "Muttakaraṇa" means the urinary tract. Indeed, it is called "muttakaraṇa" because it makes urine by means of it. "Hair is cut or severed by this" is a 'kattari' (scissors), or by that; "it bites the hair very firmly" is a 'saṇḍāsa' (tongs), that same is a 'saṇḍāsaka', or by that; "it shaves or cuts hair" is a 'khura' (razor), or by that, the connection is "while removing". "While removing" means while taking away. The second. 3. The Third Rule of Training. 803. In the third, "muttakaraṇatalaghātana" means striking the base of the urinary tract, hitting the urinary tract. a blow with the palm of the hand; when that blow with the palm of the hand, made with the hand released, is the sign. "So great" means exceedingly great. "Even with a kesara" means even with a filament. For it is called 'kesara' because it moves in the water. 805. "Gaṇḍa" means a boil or a pustule. "Vaṇa" means a wound or a sore. The third. 4. The Fourth Training Rule 806. In the fourth (rule), explaining the meaning of the word "rājorodhā" (royal attendants) as "rañño orodhā" (those confined by the king), and "purāṇarājorodhā" (former royal attendants) as "purāṇe rājorodhā" (those formerly confined by the king), he says "purāṇe" (formerly) and so on. By "in the state of a householder," he shows the form of the ṇa-suffix in "purāṇe." "Cirācira" is an indeclinable particle. Therefore it is said "for a long, long time." By "sakkothā" (are you able), he shows the meaning: "How are you able to restrain yourselves, repelling the mind of lust?" "Even if not declared" means even if not actually declared. 807. "Jatunā" means with lac. "Paṭṭhadaṇḍaka" (a stick for lac) means 'paṭṭha' is that which stands or proceeds with firmness, and that very stick is a 'paṭṭhadaṇḍa', and its insertion is 'paṭṭhadaṇḍaka', when that is the sign. This means the word "jatumaṭṭhake" (in a lac-stick). The fourth. 5. The Fifth Training Rule 810. In the fifth (rule), he says that the word "atigambhīra" (very deep) is an adverb, meaning "having inserted very deeply." By "making a washing with water," he shows the meaning of the word "udakasuddhika" (water-purification) as "making purity with water." 812. "Dvaṅgulapabbaparama" (up to two finger-joints) here means two fingers and two joints, which is 'dvaṅgulapabba', with the elision of the first word in the compound. "Dvaṅgulapabbaparama" means that two finger-joints is the maximum measure for this water-purification. It is said to be two fingers maximum in width, and two joints maximum in depth. Therefore he says "in width" and so on. The connection is "inserting a finger." "Hi" means indeed. "Or four" is said in the sense of the maximum; even three joints are not allowed, much less four. The fifth. 6. The Sixth Training Rule 815. In the sixth (rule), the giving up of food is called 'bhattavissagga' (giving up food). Showing "meal-duty," he said, "meal-duty." By the word 'drinking water,' a drinking vessel should be taken. By the word 'fanning,' a fan should be taken. Showing that the prefix 'upa' means 'near,' he said, "with one hand," and so on. He shows the manner of speaking excessively for the word "accāvadati" (speaks excessively) by "even formerly," and so on. 817. He shows that the phrase "by drinking water" is an indication, by "whether it be pure water," and so on. "Dadhimatthu" means the essence of curds, the clear water in curds, it is said. "Rasa" means fish broth, meat broth. He shows that the phrase "by fanning" is an example, by "even the corner of a robe," and so on. 819. "Gives" means gives oneself. "Causes to give" means causes another to give. "Both" means both drinking water and fanning. The sixth. 7. The Seventh Training Rule. 822. In the seventh, by "it is called 'payogadukkaṭa'," he shows the 'preliminary wrong-doing' among the eight wrong-doings mentioned below. Showing that the preliminary wrong-doing is not only this much, but also much else, he said, "therefore," and so on. "In collisions" means also in stirrings. "Crushes with teeth" means makes into powder with teeth. "Here" means in this training rule, the connection is "having caused another bhikkhunī to do it." The word "aññāya" (by another) is the causative object in the word "viññāpetvā" (having informed). In "even the mother," the word 'pi' (even) shows that it is all the more so for one who eats after informing another. "By her" means by the bhikkhunī who was informed. "That" means raw grain. "That" is a statement mentioned in the Mahāpaccariya. "Contradictory in former and latter" means contradictory from former to latter. In the former statement, "by another... (etc.)... only a wrong-doing" was said to be only a wrong-doing; again, in the latter statement, "by another... (etc.)... wrong-doing" was said to be both a pācittiya and a wrong-doing; therefore, it is said to be contradictory in former and latter. "Hī" means truly, or because. 823. The connection is "raw grain being received." "Or anything else" means from mung beans, black gram, etc., or from gourds, pumpkins, etc. or any other thing, such as sesame. The seventh. 8. The Eighth Training Rule 824. In the eighth, regarding "nibbiṭṭharājabhaṭo" (a royal servant whose wage is fixed), showing the sixth case compound for the latter part and the bahiratthasamāsa (compound with an external meaning) for the former part, it says "nibbiṭṭho" and so on. There, "rañño bhatī" (the king's wage) shows the sixth case compound "rañño bhaṭo rājabhaṭo" (the king's servant is a royal servant). "Etena" (by this) shows the bahiratthasamāsa. "Nibbiṭṭho" means "niviṭṭho" (settled), "patiṭṭhāpito" (established). "Keṇī" is a term for the revenue to be given to the king. "Etena" (by this) means by the brahmin. "Tato" (from that) means from that position. Since the position is the cause of the wage, which is the keṇī, it says "taṃyeva ṭhānantaraṃ" (that very position) is the bhaṭapatha (path of the wage). 826. "Cattāripi vatthūnī" (all four things) means excrement and so on. "Pāṭekkaṃ" means individually, each one. In "uccāraṃ vā" (excrement or) and so on, the word "vā" (or) also includes tooth-sticks and so on, so it says "dantakaṭṭha...pe...pācittiyamevā" (tooth-stick...and so on...it is indeed a pācittiya). "Sabbattha" (in all) means in all excrement and so on. The eighth. 9. The Ninth Training Rule 830. In the ninth, "ropimaharitaṭṭhāne" means in a place of planted things and in a place of green things. "Ropiyaṃ" is that in which something is planted; that is "ropimaṃ" by changing the letter 'ya' to 'ma'. "Etāni" (these) means excrement and so on. "Sabbesaṃ" (of all) means of bhikkhus and bhikkhunis. "Yattha pana" (but where) means in which field. The ninth. 10. The Tenth Training Rule 835. In the tenth, "soṇḍā vā" means or drunkards. "Moro" means a peacock. "Suvo" means a parrot. "Makkaṭo" means a monkey. The word "ādi" (and so on) includes snakes and so on, and the connection is that monkeys and so on also dance.