English
In 'jigucchati', showing the object of the root 'gup', it is said 'one's own existence'. The word 'tassa bhikkhuno', being connectable with 'nikkhante', is a genitive case in the locative sense, thus it is said 'in that bhikkhu'. Or else, because 'tassa bhikkhuno' is a genitive of possession, in 'nikkhante' it is the 'māna' suffix in the sense of 'state/action', thus it is said 'in the going forth'. By this, it is shown that in 'nikkhante' it is not the 'anta' suffix, but rather the 'māna' suffix is spoken of as having the 'anta' form. 'Vissaṭṭho' means 'released from mindfulness'. 'Tasmiṃ' means 'in that bhikkhu'. 'Kapimiddhavaseneva' means 'just by the sloth and torpor of a monkey'. Or else, it is to be construed as 'sleeping as if sleeping by the sloth and torpor of a monkey'. 'Paṭinipajji' means 'lay down again'. In 'vissaramakāsi', the prefix 'vi' indicates the meaning of 'unusual', and the word 'sara' means 'sound'; showing this, it is said 'made an unusual great sound'. By 'having made the elision of 'a'', in 'tumhe khotthā', having made the word division 'tumhe kho atthā', it shows the elision of the 'a' following the 'o'. Also, 'akārassālopaṃ' is a reading. If this is so, the meaning 'having not made the elision of 'a'' should be understood. By this, having made the word division 'tumhe kho atthā', and having made the 'o' into 'v' when 'a' follows, the reading 'tumhe khvatthā' is shown. Why are they 'avirūḷhidhammā' (of undeveloped nature) in this Dhamma-Vinaya? It is said 'because of their inability for jhāna...etc.' By 'bhavathā', it is shown that in 'atthā', the root 'as' means 'to be', and 'tha' is the ending. In 'sajātiyā', when it is said 'sajāti' meaning 'of the same birth as this', it means 'only a nāgī', thus it is said 'only of a nāgī'. In 'manussitthiādi' (human woman etc.), by the word 'ādi' (etc.), animal women and petas... He gathers even women. Showing that the teaching, "These two, monks, are the conditions," is a teaching with a remainder, he says, "and here." "Here" means in the case of animals. "Frequently" means often, again and again. As for "animal," is it intended to mean one included in the lower realms, one with an unwholesome rootless rebirth? He says, "whether it be a nāga," etc. 50. Discourse on the case of matricide, etc. 112. As for "Nikkhanti" (going forth), since "of this evil deed" is in the genitive case, it is a *ti* suffix in the sense of state, so he says "going forth" (nikkhamana). "Apavāhana" (removal) means removal from bearing rebirth in the lower realms. "By whom" means by a human being, by whom life was taken; this is the connection. "Having become a human woman" means having become a human woman, or having attained the state of a human woman. By this, animal women, etc., are excluded. By "mother," foster mothers, etc., are excluded. As for "even oneself," the word *pi* here shows not only the mother, but also by the son. "Being" means by being. The connection is: "by being of human birth, having become of human birth, life was taken." "Anantariya" (immediate) means producing fruit in the next existence; this is the act of matricide. Showing that one who kills a non-mother of the same species, or a mother of a different species, is not an immediate (killer), and that his ordination and higher ordination are not prohibited, he says "but by whom," etc. There, "posāpaniyā" means one who nourishes, who raises. That same one is "posāvanikā," having changed *pa* to *va* and *ya* to *ka*. And that "posāvanikā" is a mother, thus "posāvanikamātā" (foster mother). "Of him" means of the son. This word refers to what precedes and follows. In the preceding word, it is a connection of state; in the following word, it is a connection of ownership. He says "even if," etc., meaning that this is always the method. "Prostitute" is said by way of illustration. Because it should be taken as any woman, even a son's. Indeed, not knowing "This is my father" is the criterion. "By this" means by this son. "He is counted as a parricide" by this, of the mother... Even one who kills a mother without knowing, "This is my mother," is still counted as a matricide. 114. Explaining in detail the meaning stated briefly, he says, "Among human beings," and so on. "Unordained" means a layperson. "And her ordination" —here, the word "ca" indicates that upasampadā (higher ordination) is also precluded. "Of him" refers to the killer of an Arahant. "The rest" means anyone other than an Arahant. "Of him" refers to the killer of a Noble One. It should be understood that he is not of immediate retribution because he is an animal, but his ordination is precluded. "In these" refers to the deeds of matricide and so on. "For killing"—this is the fourth case for that purpose, so he says, "for the purpose of killing." "To kill"—by this, it is shown that the root "han" in "for the purpose of killing" means "to harm." "Are led"—by this, it is shown that the prefix "o" in "onīyanti" (are led down) follows the meaning of the root. "The statement that was made" is the connection. "The meaning of that statement" is the construction. "If indeed this particle was uttered" —by this, it is shown that this particle was uttered by the thieves due to being afflicted by fear and being unskilled in grammar, speaking confusedly and indistinctly. "Or if the reading is 'sace ca icceva'" —by this, it is shown that even though they spoke that way, the correct reading exists because it was recited accurately at the time of the council or recorded accurately when put into books. "Therein" refers to those passages. This is the locative case of determination. "Of that" refers to the reading "sacajja mayaṃ." "Sace ajja mayaṃ"—by this, it shows the sandhi of elision of one "a." There is also a reading "sacejja mayaṃ" with the sandhi of elision of "a." 115. "Having a natural state" means that which has a natural state, which is the self constituted by virtue. Because sexual intercourse leads to pārājika for bhikkhunīs, it is said, "causes loss of virtue." "A bhikkhunī who is unwilling" is the connection. "Desiring" means desiring white clothes. Since she is not a bhikkhunī, he is not a defiler of a bhikkhunī —this is the construction. "A bhikkhunī who has fallen from virtue" is the connection. Whatever Devadatta the Sangha as if it shatters, it shatters – this is the connection. They are cut off, separated from the Dhamma. They are removed, separated from the Vinaya. Of the four acts – of the four acts such as declaration. As if Devadatta causes blood to arise, he causes it to arise – this is the connection. Here, by "with malicious intent," it is not just any malicious intent that is called malicious intent, but rather, it means an intent to kill, thus it says "with an intent to kill." In the body – within the body. For the Tathāgata, whose body is indestructible, there is no such thing as causing blood to arise by cutting the skin through another's attack. As if Jīvaka makes well, he makes well – this is the connection. And blood – and putrid blood. 54. Story of the Hermaphrodite 116. Here, by "hermaphrodite," showing the external compound, it says: "and from the act of producing female characteristics," and so on. There, by "female... etc.... and from the act," it shows the nature of both. "Arising from both acts" – the remaining part of the text should be connected. Characteristic – a sign. Of him – of that person. Here, by "causes to do" or "causes to be done," showing the pure agent and the causative agent of the root 'kar', it says "by male characteristics," and so on. There, by "transgression," it shows the pure agent, and by "another," it shows the causative agent. Having instigated – having urged. Showing its twofold nature, it says: "of two kinds," and so on. There, a hermaphrodite marked by female nature is a female hermaphrodite. The same method applies to the other. There – among the two kinds of hermaphrodites. Female characteristic – the private parts of a woman. The same method applies to "male characteristic." Manifest and concealed – naturally manifest and concealed. Again, concealed and manifest – concealed and manifest due to lust. Causes another to take – it means, causes another to take for oneself. This – is the reason. Of these – of the two hermaphrodites. But in the Kurundi, it is said – what is said? – this is the connection. There – in the hermaphrodite. Order of investigation – examination. The sequence of touching. "There is also the reading 'the sequence of investigation'." The sequence of investigation is to be understood from the Dhammasaṅgaha Commentary, but what is to be understood here? He says, "This is to be understood here." There, "this" refers to the cause of non-ordination and non-full ordination. "Here" means in this Vinaya Commentary. 55. The Story of the Objects Concerning Those Without a Preceptor, etc. 117. Regarding "Tena kho pana samayena" (Now at that time), showing the indefinite nature of the word "ta" (that), he says, "yena samayena" (at which time). "The training rule was not laid down" means that the training rule "Monks, one without a preceptor should not be given full ordination" was not laid down. By "upajjhāyavirahita" (devoid of a preceptor), he shows the meaning of absence for the "a" in "anupajjhāyaka" (without a preceptor). The connection is "one seeking full ordination who is devoid of a preceptor." By "eva" (thus), etc., he shows the fault. "Without having taken a preceptor" means without having taken a preceptor by saying, "Venerable sir, be my preceptor" (Mahāva. 65; Mahāva. Aṭṭha. 64). The connection is "for the Sangha performing the full ordination." "But the act" means the act of full ordination. By "eseva nayo" (this is the method), he extends the statement that there is an offense for the one giving full ordination, but the act is not invalidated. 56. The Story of the Objects Concerning Those Without Bowls, etc. 118.