English
This is the measure of which, that is, this, the statement "thirteen saṅghādisesas." This alone should be said, not "and four pārājikas," that is the meaning. There, that is, in the Pāli. If there should be doubt for anyone, what would it be, that is the construction. It is said "thus being the case" and so on, because one who discloses an offense is similar to one who abuses. And it is only a pācittiya, that is, the word "ca" has an exclusive meaning, it does not incur a dukkaṭa, that is the meaning. Indeed, that is true. This, that is, the incurring of a pācittiya, or the statement "he is impure... and so on... of one who speaks contemptuously," that is the connection. Here, that is, in the Pāli. The eighth. Here, in "Aṭṭhakathācariyāve," the particle 'eva' is out of place. It should be connected with "pamāṇaṃ" (authority). The meaning is "it is the reason itself." Therefore it is said, "no other investigation." Or else, "aññā" (other) here is a nominative singular in the sense of possession. The meaning is, "the investigation of others is not the authority." If it is so, then the particle 'eva' is in its proper place. And "pubbepi ca" means also at the time of commencing the text. This is the authority of the Aṭṭhakathā teachers. The connection is, "it is permitted only for the sake of restraint, and only for the sake of not falling into offense." Therefore it is said, "not for him," etc. "Therefore" means, because there is no such thing as the state of a bhikkhu, therefore it is well said – this is the connection. 80. "Sā" (that) means the bhikkhu's designation. The connection is, "it should be done by the Saṅgha." "Katthaci" (somewhere) means in some place. "Idha" (here) means in this training rule. The word "vuttattā" (because it is said) is the reason for the word "kātabbā" (should be done). "Esā" (this) means this bhikkhu. "Hitesitāya" (for the sake of seeking benefit) means for the sake of seeking benefit, for the sake of desiring welfare – this is the meaning. 82. "Sesāni" (the remaining) means the remaining five training rules above the initial five training rules. "Assa" (his) means of the unordained person. "Ghaṭetvā" (having joined) means having made a connection. The ninth. 10. The Training Rule on Digging the Earth 86. The connection is, "in the tenth, the Blessed One shows." "Ettha" (here) means in the earth. "Tattha" (there) means among those stones, etc. "Muṭṭhippamāṇato" (to the measure of a fist) means to the measure of a small spade. "Sā" (that) means unburnt earth. "Hatthikucchiyaṃ" (in the elephant's belly) means in a place of that name. The connection is, "earth filling one basket." "Tesaṃyeva" (only of those) means only of the terms "little dust" and "little earth." "Hi" (indeed) means truly, or because. "Etaṃ" (this) means mostly the fivefold group of stones, etc. "Taṃ" (that) means laziness. In "āṇāpetvā" (having ordered), because it is stated in the Dhatupathas "āṇa pesane" (to order, to send), the root "āṇa" itself expresses the causative meaning of sending, not the suffix "ṇāpe." That suffix, however, functions only within the meaning of the root. For there is no separate meaning stated for it, there being no meaning other than that of the root. "Tāva" (first) means first for the decision outside the Pāḷi, or from that. "Pokkharaṇī" (pond) means that which leads to a lotus. The word "sodhentehi" (by those cleaning) is the agent in the words "ussiñcituṃ apanetuṃ" (to bail out, to remove). Y The word "tanukaddamo" should be connected. For "tanukaddamo" means thin mud. "Kuṭehi" means with pots. "Ussiñcituṃ" means to scoop up, or to draw out and pour. "Tatra" refers to dry mud, "yo" is the partitive locative. "Yo" is dry mud. "Taṭaṃ" is the bank. "Udakasāmantā" means near the water. "Omakacatumāsaṃ" means less than four months. "Ovaṭṭhaṃ" means if it has rained by the deva, this is the connection. "Patatīti" means it falls to the bank. "Udakeyeva" means only in the natural water. "Udakassa" means of the rainwater. "Tattha" means on the rock surface. "Paṭhamameva" means immediately before the digging of the channel. "Udake pariyādiṇṇe" means when the water is dried up. "Pacchā" means after the water has filled. "Tattha" means in the channel. "Udakeyeva" means only in the original water. "Udakaṃ" means incoming water. "Allīyati" means it sticks to the rock surface. "Tampi" means even that fine dust. "Akatapabbhāre" means in a mound not made by a path. "Upacikāhi vamīyati, gharagoḷikādayo vā satte vamatīti" means it is vomited by ants, or house lizards and so forth vomit creatures, thus it is a termite mound. The hoof of a cow, being like a thorn, is called a "gokaṇṭaka" (cow-thorn); mud cut by it is called "gokaṇṭaka". "Acchadanaṃ vā vinaṭṭhacchadanaṃ vā purāṇasenāsanaṃ hotīti" means it is a covering, or a ruined covering, or an old seat, this is the connection. "Tato" means from the old seat, "gaṇhituṃ vaṭṭatīti" is the connection, it is proper to take. "Avasesaṃ" means the remaining part from the ruined covering. "Avasesaṃ iṭṭhakaṃ gaṇhāmi iti saññāyāti" should be connected as "I take the remaining brick with this intention." "Tena" means by that brick and so forth. "Yā yā" means whatever earth. "Atintā" means not wet, meaning not moist. "Tasmiṃ" means in that pile of earth. "Sabbo" means the entire pile of earth. "Assa" means of the pile of earth. The word "kappiyakārakehi" is the causative object of the word "apanāmetvā" (having removed). Why is it proper? He says "udakenā" and so forth. "Hī" means indeed, or because. "Tattha" means in the earth wall. "Aññampi" means also other things than the pillar of the pavilion. "Tena apadesena" means by that reason of rolling stones and so forth. "Passāvadhārāya" means by the stream of urine. "Kattarayaṭṭhiyā" means with a weak stick. For here, "kattaraya" means becoming weak due to the looseness of the limbs and minor parts. "Kattara" is said to be an old man. Because it must be held by him, the staff held by an old man, or "the old man's staff," is called a "kattarayaṭṭhi" or "kattaradaṇḍo" (old man's stick). It should be recited with the first letter of "dantaja". "For the sake of grasping energy" means for the sake of firmly grasping energy, for the sake of lifting up energy. The interpretation is "some bhikkhus". 87."Even there" means even in bricks, potsherds, and so on. "Hi" means truly. "Because they are not fuel" means because those bricks and so on are not fuel for fire. "Hi" means truly, or because. "Those" means bricks and so on. "Because they are not an object" means because there is no occasion for an offense. "Grass torch" means a torch made of grass. "Right there" means right in the great wall. "Araṇī" is that in which one rubs to produce fire; it is the lower piece of wood for kindling. "Sahito" is that which moves along with the bow; it is the upper piece of wood for kindling. "Araṇī and sahito" is "araṇīsahito"; the interpretation is "having produced fire with that". The connection is "do it so that it does not burn when done." 88."Know the pit" means know how to make or dig a pit. Even here, in "Know such great earth, know such chaff," the interpretation should be made by supplying a word indicating the object as appropriate. "That" is earth. "By that" means by rolling and so on. The tenth. The first chapter on False Speech. 2. The chapter on Living Plants. 1. Interpretation of the training rule concerning living plants. 89.In the first of the second chapter, "of that" means of the deity. "Raised axe" means an axe thrown upwards. "To restrain" means to stop, or to turn back. "Beyond the range of sight" means beyond the range of the sensitive eye. "From the presence of the Great King" means from the presence of King Vessavaṇa. "Right at the base of the breast" means right near the breast. "In the Himalayas" means in the forest that emits snow, or that is covered with snow. "There" means in the Himalayas, or at the gathering of deities. "Nature of a tree" means the characteristic of a tree. And the nature of a tree is the non-anger of trees in cutting, breaking, and so on, due to their insentience; the deity abiding in that nature of a tree Those who stand in the nature of trees, meaning, like a tree in cutting and breaking, the tree-dwelling deity does not get angry, that is the meaning of standing in the nature of trees. Therein, among those assembled deities. Thus, regarding this not obtaining, or in this not obtaining, the danger is connected. And of the Blessed One, the word "ca" (and) should be connected with "pubbacaritaṃ" (former conduct). And he saw this danger, and he remembered the former conduct of the Blessed One, this is how the sentence should be constructed. By that, by the reason of seeing and remembering. Of her, of the deity. One who has a father is "sapitiko," a son. (So much, meaning excessively, connected with reflecting) Saying "he will establish a boundary," explaining its meaning, he said, "he will lay down a training rule." Thus, to that reflecting deity, this occurred, this is the connection. Whoever, any person. Indeed, certainly. Arisen, having arisen, fallen upon oneself. Wandering, confused, running, he restrains, meaning he prevents, he suppresses. That person. This is the connection here: Just as a charioteer restrains a wandering chariot, so too, whoever indeed restrains arisen anger, him I call a charioteer. The other person, who is not a restrainer of anger, but is a charioteer of kings and viceroys, is called a rein-holder, a rope-holder. In the second verse, just as a physician removes widespread snake venom, the venom of an asīvisa snake, poison, with medicines, with remedies, and with a charm, so too, O bhikkhus, whoever removes arisen anger with loving-kindness, that bhikkhu, like a serpent, a snake, sheds its old, ancient skin, old because of its antiquity, worn out, so too, he sheds the near and far, the five lower fetters, called the far shore,