English
"By a dissimilar person" means by a person who is dissimilar. by one who is not a novice. "Without asking the preceptor, a village should not be entered" - here, it should not be entered for any other purpose. But lest there be a doubt that it should be entered for alms, it is said "or for alms," etc. By "without having asked," it shows that the 'ā' in 'anāpucchā' is the function of the 'tvā' suffix here. "For alms-round" means a place for going for alms, the meaning is that it should be gone to by the preceptor. "The precinct" means the preceptor's precinct. "He sees" means he sees the preceptor. "Or for seeing" means or for seeing something inauspicious. By this, it also removes the doubt that it should not be gone to for dwelling. "Action" means the action that is the cause of departure. Referring to not being permitted, it is said "up to the third time." "Him" means the preceptor. "His" means the co-resident's. By "it does not succeed," it shows that if it succeeds, one should not depart. "Merely" means without the success of instruction, etc. The meaning is even when such a preceptor prevents. By "from illness," it shows that the word 'vuṭṭhāna' (rising) expects a limit. "His" means the preceptor's. "Another" means another than oneself. "His" means that other monk's. 16. Account of the Duties of a Co-resident 67. The meaning is that the decision regarding proper conduct should be known thus. By "instruction, etc.," the word 'etc.' includes questioning, etc. Since the word 'saṅgaha' (support) is also used for concise grasping, "assistance" is said. Or, support should be given face-to-face, and assistance behind one's back. Or, support with material things, and assistance with Dhamma. Or, support for present welfare, and assistance for future welfare. Or, support for worldly aims, and assistance for supramundane aims should be given. There, what was said: "by instruction, by questioning, by admonition, by exhortation." There, showing that 'uddesa' (instruction) by the meaning of the word 'uddisana' (pointing out) is the recitation of Pāli, it says: "Uddesa is the recitation of Pāli." By "explanation of the meaning of the Pāli," repeatedly, or questioning the meaning of the Pāli from all sides is 'paripucchā' (questioning) a shows the meaning. In the word "vatthusmiṃ" (matter), it is in the matter of conduct and restraint. "Idaṃ" (this) is conduct. Again, "idaṃ" (this) is restraint. By "vacanaṃ" (word), it shows the meaning of "ovāda" (advice) as "ovadanaṃ" (admonition). The connection is: a word like "do this, do not do that" in a matter that has arisen is called "anusāsanī" (instruction). By "punappunaṃ vacanaṃ" (repeated word), it shows the meaning of the prefix "anu" in "anusāsanī" as "uninterrupted." Although it is generally said, "if the preceptor has a bowl," it does not mean an ordinary bowl, but an extra bowl, so it says "atirittapatto" (extra bowl). "Sabbatthā" (everywhere) means in all places like "if the preceptor has a robe," and so on. "Aññopī" (also other things) means other things besides bowls and robes. "Samaṇaparikkhāro" (requisites for a recluse) means requisites for a recluse like umbrellas and sandals. "Idhā" (here) means in the duties of a co-resident. "Nayenā" (by method) means by proper method. "Uppajjamānaupāyapariyesanaṃ" (seeking means for what is arising) means seeking a means for what is arising, or for the purpose of what is arising. "Itō" (from this) means from the Pāli text: "How indeed might requisites arise for the co-resident?" In "cīvaraṃ rajantena" (dyeing the robe), the meaning should not be taken as "by the preceptor dyeing," but rather "by the co-resident," thus it says: "by dyeing after hearing the method from the preceptor." "Upajjhāyato upāyaṃ" (method from the preceptor) means the method received from the preceptor. The Story of Not Behaving Properly, etc. 68. "Upajjhāyavattaṃ" (preceptor's duty) means the duty to be observed towards the preceptor. "Sō" (he) is the co-resident. "Dukkaṭaṃ āpajjatī" (incurs a dukkata) means he incurs a dukkata, or it incurs a dukkata for him. In "paṇāmetabbō" (should be expelled), the root "nam" with the prefix "pa" in this context, based on the meaning and context, means "to remove," so it says "apasādetabbō" (should be removed). "Adhimattaṃ" (excessive) means exceeding the measure. "Gehasitapemaṃ" (affection based on the home) means love and affection. "Vuttapaṭipakkhanayenā" (by the method of the opposite side as stated) means by the method of the opposite side stated in the dark faction. In "alaṃ paṇāmetuṃ" (fit to expel), of the two meanings of "alaṃ" (fit/forbidden), it means "fit," so it says "yutto paṇāmetuṃ" (suitable to expel). In "sātisāro hotī" (he is guilty of an offense), "atisāra" is the transgression of the normal state, the occurrence of a fault. Showing that "sātisāra" means "he has that," it is said: "He is faulty." To show its meaning, it is said: "He incurs an offense." "Offense" means an offense of wrong-doing. "That" means the duty. "Of them" means of the co-residents. "Duties" means the duties of many co-residents. Where it is said "acceptance or... etc.... he is foolish," to show the reason for being foolish, it is said: "He does not know acceptance or non-acceptance." It is said that he is foolish because of not knowing acceptance or non-acceptance. To show the reason for not knowing, it is said: "He is foolish." It is said that because of foolishness, he does not know acceptance or non-acceptance. "Among them" means among many co-residents. "Of him" means of the monk endowed with duties. "Of them" means of the other co-residents. Story of the Brahmin Rādha. 69. The connection is: "Even though Venerable Sāriputta knows." By this, the doubt "Did he ask, not knowing?" is dispelled. The connection is: "The Blessed One desired to permit." The word "pana" (but) has the sense of censure; the meaning is "even though he knows." "Light" (lahukaṃ) is an adjective included within the reason. It is said that "having rejected because of its lightness." "Of him" means of the Blessed One; the connection is "intention." Showing the appropriateness of the statement "having known the intention," it is said: "For Buddhas, indeed..." etc. "Hi" means indeed. "And this" means and the Elder Sāriputta. "Foremost" means the highest peak. "Best" means excellent, supreme. Where it is said "by a competent and capable monk," to show the distinction between competent and capable ones, it is said: "Competent, indeed..." etc. There, the connection is: "He who has the Vinaya Piṭaka recited with commentary, he is called competent." "In him" means in the monk who recites the Vinaya Piṭaka. "Of whom" means of the monk. "Well-grasped" means very well grasped with commentary. "This also" (ayampi) means the particle "pi" refers to the previous monk. "In this matter" means in this situation, in this regard. Showing capability by way of exclusion and inclusion, it is said: "But he who..." etc. But he who is not able is the connection. Why? he says, "by cough, asthma, phlegm, etc." There, cough, and asthma, and phlegm, these are the beginnings of the illness, thus "cough, asthma, phlegm, etc." By the word "etc." it includes dumbness, muteness, etc. Lip, and tooth, and tongue, these are the beginnings of palate, etc., thus "lip, tooth, tongue, etc.", for them. By words and letters means by word-letters. Here, the word "byañjana" means "letter". "Hāpeti" means to cause to fall from the throat. "Or to be spoken otherwise" means to be spoken in another way, such as loosely. "Speaks otherwise" means speaks in another way, such as emphatically. "Opposite to that" is connected to "a monk who is opposite to that incapable one." "From that" means from being made known. "Yaṃ" means which form, this is a verbal action. "Saṅgho" is a causative action. Here, "kito" speaks of a causative action. 71. Regarding "upasampannasamanantarā" (immediately after ordination), preventing the meaning "immediately after the ordained one," he says, "immediately after having been ordained." By the word "eva" (just, only), it excludes a long time. Regarding "ullumpatu" (let him lift up), since verbs have many meanings, either by way of prefix or by way of emphasis, here, showing that it functions in the sense of the verb "dhar" (to hold) with the prefix "ud", he says, "let him raise up." The meaning is, having caused to rise, or having lifted up, let him hold. Showing that very meaning, he says, "from unwholesome," etc. There, by "having caused to rise from unwholesome," with this limit, he shows the meaning of the prefix "ut". By "let him establish in wholesome," with this support, he shows the meaning of the verb "dhar". Showing the meaning of "lifting up" for the prefix "ut", he says, "or having lifted up from the state of a novice." Regarding "paṭiccā" (dependent on) by "upādāya" (taking up), here, not taking the literal meaning "taking up nearby," but because it is clear by way of conventional meaning, he shows its conventional meaning. The meaning is, he shows the intended meaning. 73. Regarding "adhiṭṭhitā" (determined), here, showing the meaning of the word "adhiṭṭhitā" as "adhi" (constantly) "ṭhāti" (stands) "pavattati" (operates), he says, "constantly operating." Why are the four requisites called "supports"? He said, "Because," and so on. By "four," and so on, it shows the unstated object of the verb, "by relying on," meaning that by relying on the four requisites, the existence of the self proceeds, or comes into being. 18. The Story of the Teacher's Duties In "Kintāyanti," there is a sandhi by the dropping of the 'e' vowel, so he says, "kiṃ te ayaṃ." By "should be advised," it shows the object of the 'ṇya' suffix in "ovadiyo." By "for that purpose," seeing the word "yaṃ" in the subsequent sentence, "yadidaṃ gaṇabandhikaṃ," it makes known the word "taṃ" in the preceding sentence; the meaning is "for the purpose of that abundance." 76.