English
it shows an *itilopa-tulyādhikaraṇa-samāsa* (a compound where 'iti' is dropped and the terms are in the same case). By "abhibhūtā" (overcome), it shows that the root *kar* in "apakatā" (done away with), though signifying the meaning of all roots, here, due to being preceded by "apa," specifically means "overcoming." "Of these" means of the bhikkhunīs. By "saññāpayamānā" (making known), it shows that "making known" means "saññatti" (declaration). In "by causes, examples, and so on," the word "and so on" includes similes and the like. By "vividhehi nayehi ñāpanā" (making known in various ways), it shows that "making known in various ways" means "viññatti" (request/intimation). 943. He says that in walking, an offense should not be incurred by counting steps, but "by counting returns." "By counting steps and so on" means by counting steps, secondary steps, and so on. The third. 4. The Fourth Training Rule 949. In the fourth, there is no obscure point. The fourth. 5. The Fifth Training Rule 952. In the fifth, the construction is "the bhikkhunī who is commanded." And this is said in a proximate sense, as one could command anything. The fifth. 6-9. The Sixth and Subsequent Training Rules 955. In the sixth, seventh, eighth, and ninth, there is no obscure statement. The sixth, seventh, eighth, and ninth. 10. The Tenth Training Rule 973. In the tenth, "ahundarikā" is the name for a crowded place at that time or in that region, so he says, "ahundarikā means crowded." 975. Just as in "with six or five words more" (Pāci. 62-65), the word "five" has no specific meaning, but is spoken according to common usage for rhetorical flourish, it is not so here; here, however, there is meaning, and even if one goes five yojanas, there is no offense, so he says, "having invited... (etc.)." no offense." "Returns" means having turned back, comes. The tenth. The Tuvaṭṭa Chapter, the fourth. 5. The Cittāgāra Chapter 1. Explanation of the meaning of the First Training Rule 978. In the first (rule) of the Cittāgāra Chapter, showing the meaning of the word 'rājāgāra' (royal palace) as a house, a place of play for the king, he says "the king's playhouse." A painted house is a cittāgāra. Regarding 'ārāma' (park), since it is a park not too far from the city, he says "a grove." Regarding 'uyyāna' (garden), because it is full of flowers and fruits, people look up and go there, thus it is a garden. Regarding 'pokkharaṇī' (pond), it brings forth lotuses (pokkhara), thus it is a pond. "All five" means all five, the royal palace and so on. "In all places" means in all (cases) of going to see and having gone, seeing. 981. By "within the park" and so on, he shows that there is no offense even if she, standing in the park, sees the royal palace and so on, which are made outside the park. "Those" means the royal palace and so on. The first. 2. The Second Training Rule 982. In the second (rule), there is no obscure point. The second. 3. The Third Training Rule 988. In the third (rule), "as much as" is connected with "as much thread." "Pulled out" means drawn out. "In that" is connected with "in that much thread." Here, regarding "in the spindle," 'takka' is a certain iron implement for spinning thread. Indeed, thread is spun or bound here by it, thus it is called 'takka', in that (spindle). "From spinning" means spinning is cutting the state of cotton and so on, from that. 989. Here, regarding "thread of the fringe and so on," 'dasa' is a part of the cloth. Indeed, it is given or broken off, thus it is called 'dasa'; that which arises in that 'dasa' is 'dasika', that very thread is 'dasikasutta'. By the word 'ādi' (and so on), it includes the poorly spun thread and so on, which will be mentioned. The third. 4. The Fourth Training Rule 992. In the fourth (rule), "beginning with" means beginning with washing and so on. "In eatables and so on" means in cakes, eatables, and so on. "By counting forms" means by counting the shapes of cakes and so on. 993. Here, "in gruel-drink" means in the drink called gruel. "Of them" means of the people. Placed in the position of a helper having gone, having placed their parents in the position of their own attendants. Fourth. 5. The Fifth Precept In the fifth, "deciding" means "a bhikkhunī deciding a legal case" — this is the explanation. Fifth. 6. The Sixth Precept In the sixth, there is no obscure word. 7. The Seventh Precept In the seventh, regarding "again in turn," the word "pariyāya" here means "turn" or "time," so it says "again in turn." "Expensive robe" means "an expensive residence robe." Seventh. 8. The Eighth Precept In the eighth, regarding "without giving up," here it is not a giving up by way of a divine gift, but rather it is only temporary. Showing this, it says "for the purpose of guarding," etc. "Paṭijaggika" means "a guardian." "Vacībheda" means the breaking of a word, "guard it." "Raṭṭha" means "in the kingdom." For it is called "raṭṭha" because villages, towns, etc., stand therein. Eighth. 9. The Ninth Precept In the ninth, the word "skill" should be joined separately: "elephant skill, horse skill, chariot skill, archery skill, and sword skill." There, "sword skill" means the skill of sword-play. The word "charm" also should be joined separately: "Atharvaṇa charm, pegging charm, subjugation charm, and drying-up charm." There, "Atharvaṇa charm" means a charm prescribed by the Atharvaṇa Veda, which is harmful to others. "Pegging charm" means a charm for holding by reciting a mantra over a strong wooden peg and burying it in the earth. "Subjugation charm" means a charm for causing another to become insane by reciting a mantra. "Drying-up charm" means a charm for drying up another's flesh, blood, etc. "Agadapayoga" means the application of potent poison. By the word "etc.," other skills that cause harm to others are included. "Yakkhas' protection" means protection from yakkhas on all sides. "Nāga circle" means a charm for drawing a circle to prevent snakes from entering. By the word "etc.," charms for counteracting poison, etc., are included. Ninth. 10. The Tenth Precept In the tenth, there is no obscure word. The tenth. The Chapter on Respect for the Mind, the fifth. 6. The Chapter on Parks 1. Explanation of the meaning of the first training rule 1025. In the first (rule) of the Chapter on Parks, "upacāra" means a place suitable for fencing, of an unfenced park, is "upacāra". 1027. Though "sīsānulokikā" is said generally, it means the head of bhikkhunīs only, thus it says "of bhikkhunīs". "Yattha" (where) means "in which place". The first. 2. The second training rule 1028. In the second (rule), "abbhantaro" means included within, or arisen. By "saṅkāmesī" (transfers), it shows that "saṃharati" (collects) here, with the root "har", indicates the meaning of transferring. "Nhāpitā" (barbers) means hairdressers. For they wash and clean, therefore they are called "nhāpitā". "Taṃ" (that) means the saffron robe. The second. 3-4. The third and fourth training rules 1036. In the third and fourth (rules), there is no obscure point. The third and fourth. 5. The fifth training rule 1043. In the fifth (rule), regarding "maccharo in the family", here "maccharo" should be understood as "maccharanaṃ" (stinginess). This meaning of the word should be made. "That family is without faith, displeased" – this is the explanation that one speaks ill of the family. "The bhikkhunīs are immoral, of evil nature" – this is the explanation that one speaks ill of the bhikkhunīs. 1045. "There is indeed a fault" – to show the connection of the related (matter), it is said "of the family or of the bhikkhunīs". By this, it is shown that the connection is not merely with one of the two, but with both. The fifth. 6. The sixth training rule 1048. In the sixth (rule), regarding "for instruction", here it is not just any instruction, but only the weighty rule, thus it says "for the sake of the weighty rule". "Saṃvāsa" (communion) means "dwelling together here" or "by this". By this meaning of the word, Uposatha and Pavāraṇā are called "saṃvāsa", thus it says "for the purpose of asking about Uposatha and Pavāraṇā". By "pucchanatthāyā" (for the purpose of asking), it shows that in "saṃvāsāya" (for communion) here there is an elision of the latter part of the compound. "Ettha" (here) means in the Bhikkhunī Vibhaṅga, or in the training rule, or in the Pāli text. The sixth. 7-9. The seventh, eighth, and ninth training rules 1053. Sev In the seventh, eighth, and ninth, there is no obscure word. But only the word "imissāpi" is special, the meaning is "even this Pāli (text)." The seventh, eighth, and ninth (are complete). 10. The Tenth Training Rule 1062. In the tenth, there are two bodies: the upper body and the lower body. There, from the waist upwards is the upper body, below is the lower body. There, "pasākhe" (branches) is the name for the lower body, so it says "adhokāye" (in the lower body). "Hi" means truly. "Tato" means from the lower body. By this, it shows a bahiratthasamāsa in the fifth case. The explanation is that both thighs are like the branches of a tree that have spread out. 1065. Here, in "phālehi" (tear/split), the word "iti" has the meaning of "etc." By that, it includes the four words beginning with "dhovā" (wash). "Āṇattidukkaṭāni" (offenses of command) among the eight offenses mentioned below, refers only to the vinaya-dukkaṭa. "Sesesū" (in the remaining ones) means in the remaining ones like tearing, etc., apart from breaking. The tenth (is complete). The Chapter on Monasteries, the sixth. 7. The Chapter on Pregnant Women 1. Explanation of the Meaning of the First Training Rule 1069. In the first (rule) of the Chapter on Pregnant Women, "kucchipaviṭṭhasattā" (having a being entered into the womb) means "she has a being entered into her womb." "Kucchi" (womb) is also a reading. By this, it shows that in "gabbhinī" (pregnant woman),