English
Since "dve tīṇi pattāni" (two or three leaves) is stated, it means that even a single leaf that grows is included in the category of the top shoot. The word "anupasampannena" (by one not fully ordained) is the agent of the word "littassā" (for one smeared). "Nidāghasamaye" means in the hot season. "Abbohāriko" means not to be spoken of as an element of an offense. It means it is not fit to be spoken of. "Etaṃ" means this non-speakability, or the statement "sace...pe...pamajjitabbā" (if...etc...to be neglected). "Ahiṃ sappaṃ chādetīti ahicchattaṃ" (that which covers a snake, a serpent, is an ahicchatta), and that is an ahicchattaka. For, however the etymology, the meaning is determined by common usage. "Tasmā" means therefore, from that disturbance. "Tatthā" means in the ahicchattaka. Having said "udakapappaṭako" (water-bubble) below, and here "rukkhapappaṭikāyapi" (even for a tree-bubble) being stated, it should be understood that the word "pappaṭaka" is of two genders. "Taṃ" means the pappaṭikā. "Ṭhitaṃ niyyāsaṃ" is the connection. Similarly, in "laggaṃ" (attached). "Hatthakukkuccena" means with a restless hand. This is the reason for the phrase "chindantassāpi" (even for one cutting). "Vāsatthikena" means by one desiring residence. This is the agent of the phrase "ocināpetabbā" (should be caused to be gathered). "Uppāṭentehi" means by those uprooting. "Tesaṃ" means of the novices. "Sākhaṃ gahitaṃ" is the connection. "Ṭhapitassa siṅgīverassa" is the construction. "Chijjanakaṃ" means fit to be cut, worthy of being cut. By "caṅkamitaṭṭhānaṃ dassessāmī" (I will show the place for walking), it shows that walking is permissible on a path with a head. By "bhijjatī" (it breaks), it shows that even if it does not break, a knot should be made. "Dārumakkaṭakaṃ" means a monkey's hand is a monkey by metaphor, like a monkey is a makkaṭako, sad What is a chisel? A monkey made of wood is a wooden monkey. The connection is they strike it. "Because it is not specified" refers to the word "because it is not specified." This is a general commonality, but a specific commonality is also permissible, thus it says "even by taking the name," and so on. "All" means all words. The phrase "in 'knows this,' etc." is the basis for the phrase "the meaning should be understood thus." "Knows this root medicine" means "knows how to apply this root medicine," which is the application. "By this much" means merely by the words "knows this," etc. "Permissible" means by the usage of ascetics, or what is suitable and appropriate for usage. "Here" refers to the phrase "should be made permissible." "Only a seed that has been extracted" means only a seed that has been extracted from the fruit and separated. "There" refers to the Sutta. The connection is it should be done by the bhikkhu who is doing it. By this, "having said 'permissible'," it shows that it is not permissible to first remove the fire, knife, and nails, and then speak afterwards. "Of an iron knife" means of a knife made of iron, copper, etc. "By them" means by the nails of humans, etc. "By them" means by the hooves of horses, etc. "By them" means by the nails of elephants. "By which" means by the nails. "Even by those born there" means even by those born in that knife, the connection is with nails. "There" refers to the preceding statement. It refers to the statement "by one making it permissible," etc. "I will make the sugarcane permissible" - he pierces the sugarcane itself, as before. "I will make the wood permissible" - he pierces the sugarcane, or "I will make the wood permissible" - he pierces the wood itself, they say it is permissible because of being bound together. "Cord" means a rope or a creeper. The connection is they cut everything. "There" refers to the ripe peppers. "Kaṭāha" is the name of a type of vessel. Here, however, because it is similar to a vessel for seeds, even the fruit pulp is called "kaṭāha." "Bound together" means bound together with the kaṭāha. "Those" means grasses. "By that" means by felling trees, etc. "There" means in that place of placing and dropping. The phrase "in the description of the pārājika concerning human form" is the basis for the word "said." The basis of knowledge. The connection is that a bhikkhu is overwhelmed. He falls into a pit. Indeed, because it is a place of falling, it is called "a pit." "Tree" means an overwhelmed tree. "Ground" means firm ground for falling. "For the sake of life" is a locative case in the sense of a sign, meaning "for the cause of life." The word "by the bhikkhu" is the agent in "should be removed," or the causative agent. The causative object "overwhelmed bhikkhu" or "fallen bhikkhu" should be supplied. There, in the state of no offense, or of no offense. Of this Sutta. The connection is that another does it out of compassion. This too is compassion. "Hi" means truly, or because. The first. 2. The Training Rule of Speaking Otherwise. 94. In the second, "improper conduct" means a transgression of body and speech that should not be done. Because a pronoun has an indefinite meaning, here "speech" means "one speech by another speech." "He" is the bhikkhu, "speaks" is the connection. "Who" means which person. "What" means what offense. "In what" means in what matter. "What" means what action. "Whom" means which person. "What" means what speech. Here, in the Pali beginning with "who has incurred an offense." The word "by bhikkhus" is the agent in "said." "Unsuitable" means unsuitable for bhikkhus. "This" means this meaning, or the meaning of wealth/power. This is the matter. The connection is that one, speaking, replies with one thing for another. Here, in a concealed seat. "Ear" means the ear-door. "Eye" means the eye-door. 98. "Other" means a matter not asked, different from the matter asked. This is an agent-designation with emphasis on the state of being, so it says, "This is the name for replying with one thing for another." "Of silence" means of not speaking. The prefix "ati" is omitted and indicated, so it says "to impose." Similarly, in "when imposed." Therefore, it says "when not imposed." 101. "That" is the act of imposing vexation on one who speaks otherwise. "Should be" means it might be, or it is. 102. "What" means what speech. "By which" means by which illness one cannot speak; such an illness is in the mouth, is the connection. "Dependent on that" means that Oh, the reason stated. Second. 3. The Rule of Complaint. In the third, regarding "monks complain," because "monks" is the agent of the causative verb, it is said to be used in the instrumental sense, "by those monks." And showing that "u" is the opposite of "o," and the word "jhe" is for the meaning of knowing, it is said "causing to despise." The word "that venerable one" is the object of the verb in the word "causing to despise." Because verbs have many meanings, the word "jhe" has the meaning of looking and also thinking. Therefore, it is said "causing to look" and so on. "Here" means in the word "bhikkhū ujjhāpenti." "Chandāya" means for the meaning of desire. For whom one arranges lodgings, and assigns meals, the meaning is that there is affection for them in oneself. But in the Commentary, it is said "chandāya means by desire." By this, the method of gender inversion is stated. The meaning is by one's own affection for others. "Pakkhapātena" means by causing to fall into one's own side. By which they complain, that is a complaint. By which they are annoyed, showing that it is an annoyance, it is said "by which word" and so on. Showing the connection, "one who is fully ordained, approved by the Saṅgha, desiring to make him uneasy," it is said "one who is fully ordained, approved by the Saṅgha" and so on. Connection is the linking; the construction is that it should be done. Showing the connection by case inversion, "desiring to speak ill of, desiring to cause disrepute to, one who is fully ordained, approved by the Saṅgha," it is said "case inversion should be done." The word "vasena" is an adjective in the phrase "case inversion should be done." Since there is no distinction, therefore the construction is "done." That refers to the word "khiyyanaka." And that monk is both a complainer and an annoyer. Then means therefore, because of being a complainer and an annoyer. "Assa" means of the monk. "Assa" means may be. The word "upasampanna" is the object of the verb in "ujjhāpeti." The word "anupasampanna" is the object of the causative verb. The word "anupasampanna" becomes the object when referring to the causative verb "ujjhāpeti." He says "or of him" etc., because there is a change of case ending with reference to the pure verb "is blamed." "Of him" means "in the presence of an unordained person," this is the connection. "That" means "an ordained person approved by the Sangha." Here, "not approved by the Sangha" does not mean not approved by the announcement act, but not approved by the formal declaration act, he says, "by the formal declaration act" etc. And showing that "not approved" means it is impossible to approve by a formal declaration act when there are two or three (monks), he says "where" etc. "Where" means "in which monastery." Here, "an unordained person approved by the Sangha" means "approved" in the sense of common usage, because it is impossible to give approvals to an unordained person, he says, "although" etc. "That" means "remaining in the state of an unordained person." "Of the competent one" means "of the skilled one." "Or done by the Sangha," this is the connection. The third. 4. The first rule concerning lodging. 108. In the fourth, "Himanta" is just winter, "Hemantika" is appointed in winter, it is a season, so he says "in the winter season." "Having warmed themselves, they departed," this is the connection. Because the word "kāla" (time/season) is a relative word, it expects a connection, so he says "of whosoever." "By snow and rain" means "by snow and by rain." 110.