English
"Asaṃyatabhikkhūnaṃ" (of unrestrained bhikkhus) means of bhikkhus unrestrained in verbal action, and the connection is "dhammabhāṇakagītaṃ vā hotū" (or let it be a song of a Dhamma reciter). "Tantibaddhā" means bound by a string, tied with a string. "Bheri" is that which has the sound 'ra' called "bhiṃ". "Kuṭabheri" is a drum made with a mallet, and "kuṭabherivāditaṃ" is the sound played by it, or that. "Udakabherī" means a drum thrown into water, and the connection is "tāya vāditampi hotū" (or let it be played by that). 836. "Tesaṃyeva" (of those very ones) means of those very ones whose dancing he sees. If, however, he sees or hears dancing, singing, or playing of instruments separately, i, showing that it is an offense requiring confession, he says, "If then," and so on. "From another" means from another place, it is connected with "sees." In the word "having looked at," the suffix "to" is in the sense of "for the purpose of," which is expected. For the meaning is "having looked at another." The construction is "sees them speaking from another place." "A bhikkhunī does not obtain" is the connection. "Even to speak to others" is the connection. "Offerings" means homage. "Service" means attendance. "In all" means in all such as dancing by oneself. 837. "Within the monastery" means within the monastery. "Outside the monastery" means outside the monastery. "By another" means by another such as a ticket-meal. "By such a one" means by such a one as a robber or an oppressor. The tenth. The Garlic Chapter, the first. 2. The Darkness Chapter 1. The Explanation of the Meaning of the First Training Rule 839. In the first of the Darkness Chapter, showing that other lights should also be taken, as "without a lamp" is stated by way of illustration, he says, "by lamps, moon, sun, fire," and so on. "Its" refers to the word "without a lamp." 841. The construction is "having been desirous of taste for men, and having been performed differently from the taste of men." By this, he shows the adverbial nature of the words "stands or converses." The construction is "converses by means of a gift as a sign, or by means of homage as a sign." The first. 2. The Second Training Rule 842. In the second, "this very word is different" is the connection. The second. 3. The Third Training Rule 846. In the third, the word "this very" should be continued. "Such a one" means similar to the first, that is the meaning. The third. 4. The Fourth Training Rule 850. In the fourth, "near the ear" is "nikaṇṇaṃ," and when that is called "nikaṇṇikā," he says "the base of the ear is meant." By "at the base of the ear," he shows that in "nikaṇṇikā," the locative case is used in the sense of "for the purpose of." "For bringing" means for causing to be brought. The fourth. 5. The Fifth Training Rule 854. In the fifth, "their" refers to the householders. "Even the house" means not only the seat, but we also clean the house, that is the meaning. "From that" means from p from having reflected, is the connection with others. 858. "Or thieves have arisen" is the construction. The fifth. 6. The Sixth Training Rule 860. In "should sit down" in the sixth, showing that the prefix "abhi" is merely a prefix, he says, "should sit down." The same method applies to "should lie down." "Two offenses" is the connection. The sixth. 7. The Seventh Training Rule 864. In the seventh, "all" means the entire statement. The seventh. 8. The Eighth Training Rule 869. In the eighth, there is no unclear statement. The eighth. 9. The Ninth Training Rule 875. In "should curse" in the ninth, including the meaning of "reviling" for the root "sap," and showing the meaning of the root "kar," he says, "should make an oath." "I am born in hell" is the construction, "I am born in hell." "May she be born in hell" is the construction, "May this bhikkhunī be born in hell." "May they be like this" means "may they be like me." "Blind" means blind in one eye, or blind in both eyes. "Crippled" means having crooked hands, feet, etc. 878. "Such" means of an ugly or similar kind. "Desist" means "desist!" "Indeed" means "certainly." The ninth. 10. The Tenth Training Rule 879. In the tenth, there is no unclear point. The tenth. The Chapter on Darkness, the second. 3. The Chapter on Nakedness 1. The First Training Rule - Explanation of Meaning 883. In "practiced the holy life" in the first of the Chapter on Nakedness, the meaning is, "What indeed is it by the practiced holy life?" By "by the practice of the holy life," he shows the meaning of the word "practiced" as "practice." By "no other robe," he shows this very meaning, or the exclusion of others. The first. 2. The Second Training Rule 887. In the second, there is no unclear point. The second. 3. The Third Training Rule 893. In "without danger" in the third, "there is no danger for her" means "without danger," and showing that this very word means "without danger," he says, "without danger." The third. 4. The Fourth Training Rule 898. In the fourth, "five days" is a samāhāra digu compound. is without cause, it is meaningful. Here, regarding "saṅghāṭicāro," by what meaning is it called "saṅghāṭi," and what is the purpose of the word "cāra"? It says, "or by way of use," and so on. There, "by being put together" means "by being gathered." By this, it answers the question, "by what meaning is it called 'saṅghāṭi'?" By "movement," it resolves the query, "what is the purpose of the word 'cāra'?" "Among the five" means the three robes, the water-robe, and the saṃkaccika—these five. The fourth. 5. The Fifth Precept 903. In the fifth, regarding "cīvarasaṅkamanīyaṃ," it says, "the robe to be transferred," showing that "saṅkametabbaṃ" means "to be transferred" or "to be returned," and that "saṅkamanīyaṃ" means "to be transferred" (the root "kam" meaning "to return" and the suffix "anīya" indicating the object of action), and that "cīvarasaṅkamanīyaṃ" is a compound where "cīvara" is a qualifying preceding word. There, by "the robe to be transferred," it shows the object of action and the qualifying preceding word. By "the robe to be returned," it shows the meaning of the root "kam" by way of intention. The fifth. 6. The Sixth Precept 909. In the sixth, regarding "aññaṃ parikkhāraṃ" (other requisites), it says, "whatever," and so on, showing the nature of requisites. "Whatever other" is the connection. "How much is it worth?" means "a robe worthy of what price?" "You wish to give" means "you wish to give." "In how many days?" means "a few days," with the elision of the 'y' sound. The word "katipaya" is a conventional term denoting "two or three," hence "in a few days." "Of little value" means "of low price." The prefix "saṃ" is indeed a word indicating "little." The sixth. 7. The Seventh Precept 911. In the seventh, regarding "vipakkamiṃsū" (they departed), it says, "they went here and there," showing that they went to various places. "Our coming too" is the connection. 915. "In how many days will it arise?" means "the robe will arise in a few days." "Then" means "at that time of the robe's arising." The seventh. 8. The Eighth Precept 916. In the eighth, those who perform a play are called actors. people. By this, it shows the meaning of the word "naṭa" as "they act out a play." The explanation is that those who dance are called "naṭaka." By this, it clarifies the meaning of the word "nāṭaka" as "they themselves dance." In "vaṃsavarattādīsu," "vaṃsa" means bamboo. "Varattā" means a rope. The word "ādi" includes ropes and so forth. The explanation is that those who perform leaping acts are called "laṅghaka." In "māyākārā," "māyā" is that which was made by the asura named Maya to deceive the devas, so it is "Maya's." One who makes it is a "māyākāra," the asura named Maya himself. Others, however, are called "māyākārā" by convention. "Sokajjhāyaṃ" is burning, scorching with sorrow. One who causes the devas to burn with sorrow is a "sokajjhāyiko," the asura named Maya himself. Others, however, are called "sokajjhāyikā" by convention. To show this meaning, it is said, "sokajjhāyikā are māyākārā." In "kumbhathuṇikā nāma," "thuṇo" is a sound, because it is made to sound. "Kumbhathuṇo" is the sound of a pot. Those who play with it are "kumbhathuṇikā." This meaning is shown by "ghaṭakena kīḷanakā" (those who play with a small pot). "Bimbisakaṃ" is striking a square drum. Those who play it are "bimbisakavādakā." Eighth. 9. Ninth Training Rule 921. In the ninth, "tesaṃ" refers to those who say, "We, sirs, are not able." "Dassatīti" means "will give." Ninth. 10. Tenth Training Rule 927. In the tenth, "yassa" refers to the kathina robe. "Ubbhāramūlako" means "having the root of removal." "Saddhāparipālanatthaṃ" means "for the preservation of the faith of one who requests the removal of the kathina." Tenth. The Naggavagga, the third. 4. The Tuvaṭṭavagga 1. Explanation of the Meaning of the First Training Rule 933. In the first of the Tuvaṭṭavagga, because it is stated in the Dhatupathas (in Saddanītidhātumālā 18, ṭakāranta roots) "tuvaṭṭa nipajjāyaṃ," it is said "tuvaṭṭeyyuṃ" means "nipajjeyyuṃ" (they should lie down). First. 2. Second Training Rule 937. In the second, in "ekattharaṇapāvuraṇaṃ," the compound nature of the latter words, the former word And by this, to show the nature of an external compound, it is said "eka" (one) and so on. There, by "ca" (and) and "ca" (and) words, it indicates the nature of a dvanda (copulative) compound; by "etāsaṃ" (of these), the nature of an external compound. This, "ekattharaṇapāvuraṇā" (one spread-out covering), is the name. The second. 3. The Third Training Rule 941. In the third, "uḷārakulā" (distinguished families) means families of noble birth, or families abundant in power, wealth, and so on. "By virtues" means by virtues such as morality. By "uḷārā (distinguished) means sambhāvitā (esteemed),"