English
"Like a kalandaka tooth" means like the tooth of a black one. "Big-jawed" means one whose jaw is big. "Flat-jawed" means one whose jaw is not prominent. "Without beard or tusks" means one who has no beard or tusks. "Sunken-shouldered" means one whose shoulder-humps are sunken, fallen. "Iguana-bodied" means one whose body is like the body of an iguana. "All this" means all these sayings like "itchy-bodied" and so on. "Here" means in these sayings like "itchy-bodied". The interpretation should be known, this is the connection. "Sunken-hipped" means one whose hips are sunken, fallen. The connection is "with very prominent buttock-flesh". "Wind-scrotumed" means one whose scrotum is filled with wind. "Knock-kneed" means one whose knees knock against each other due to being bent inwards. "Splay-footed" means a foot that walks sideways. Explaining the meaning of "half-calf" along with its division, he says "it is of two kinds" and so on. There, the connection is "that half-calf is endowed with two kinds". Or, the connection is "that half-calf is of two kinds, either endowed with large calves that have descended downwards, or endowed with large calves that have ascended upwards". "Back-footed" means one whose foot is raised on the back. "Knobby-fingered" means one whose finger is raised with a knob. "All such a person" means all such a person. "Corrupts the assembly" means a corrupter of the assembly. By "beginning with the front" and so on, other things that obstruct the eye-faculty should also be taken. The connection is "with two eyes, or with one eye". "Both" means both sayings of the two commentators. Since the Pāli text says "they ordain a one-eyed person" and not "they ordain a blind person", "pari It is said: "by which." For in the Great Commentary, "born blind" is said referring to those with two eyes who are blind. "Kuṇī" means "kuṇa" is contracting, shrinking. One who has that is "kuṇī." "Khañjo" means one who limps, who moves with a defect in gait, is "khañjo." Here, "kuṇḍa" in "kuṇḍapādako" is just another name for a limper. For a limper is called "kuṇḍa" because he "kuḍati," he obstructs his walking. Why "kuṇḍapādako"? Why do they walk on the middle of the back of their feet? He says: "because their feet are contracted in the middle." By this, he shows the reason for being "kuṇḍapāda" and for walking on the middle of the back of the feet. The same method applies to the next sentence. "Sabbopesā" means all these people. Here, in "pakkhahato," showing the meaning that one side is destroyed, he says: "one hand, or..." "Pakkhapāto" is also a reading, but that is not the correct reading. For the word "pakkha" means "side" or "part," not "lame." "Pīṭhasabbī" is said because one walks or moves with a stool by habit. "Weak due to old age" by this, he shows the meaning of the word "jarādubbalo" (weak from old age), which means weakened by "jīraṇa" (aging), which is "jarā" (old age). "He is strong" means he is strong due to the absence of adventitious diseases. "Speech impediment does not occur" by this, he shows that only the mouth moves, but no speech impediment is produced here, meaning he is mute. The connection is: one whose speech impediment does not occur, this one is called mute. "Mammanaṃ" means stammering speech. This is a designation for one who speaks the same syllable four or five times. "Badhīro" means one deficient in hearing. For he is called "badhīro" because he "īrati" (goes to) "vadha" (destruction), which is the destruction of the ear faculty. The connection is: one who does not hear at all, this one is called deaf. By this, he shows the destruction of the faculty. "Due to the fault of both" is said by way of indication, because in the expulsion of the blind, mute, and deaf, it is also said due to the fault of three. "They" refers to the thirty-two people like those with severed hands. There is a person who is not subject to expulsion. The Sangha expels that person. reaches a yojana. 'He brings in' means he brings into the Saṅgha. 58. Story of Reliance on Shameless Ones 120. When "advice for the shameless" is construed with the remaining part of the text, the genitive case is appropriate for the possessive sense. Without showing that method, it is said, "the genitive case in the sense of utility." By "sharing with bhikkhus," it shows the meaning of the word 'bhikkhusabhāga' as "one whose share, consisting of virtues like sīla, is equal to that of bhikkhus," and 'bhikkhusabhāgatā' as "the state of being such." By "state of shame," it shows the nature of the 'bhāva' suffix. 'Navaṭṭhāna' means a new place. The connection is "by the bhikkhu who has gone." 'Thera' means the elder who gives reliance. 'Gahetukāmo' means desirous of taking reliance. 'Ācāra' means the conduct of one who has entered reliance. 'Tadaheva' means on that very day of going. Because attention was paid and the rising of the sun was not known, it is said, "no offense." Even if one does not know the rising of the sun, but no attention was paid, it is said, "an offense of wrong-doing at sunrise." By the phrase "two or three days," four, five, or six days should also be understood, by the method of characteristic inference, because the result is the same in terms of the state of dwelling without reliance. Therefore, it is said, "I will dwell for seven days." 'Laddhaparihāro' means "one by whom relief, i.e., the removal of an offense, has been obtained." 59. Story of Reliance for Travelers, etc. 121. By "reliance to be done," it shows that 'nissaya' (reliance) is the latter part of a compound by elision, and 'nissayakaraṇīya' (to be done with reliance) is a descriptive compound where the adjective follows the noun. Regarding "by one who cannot obtain reliance," what is meant by "not obtaining reliance"? It says, "by oneself," etc. 'Vutthapubba' means previously dwelt. By "even by dwelling for one night," the word 'pi' shows what to say about two nights, etc. The construction is "being at ease or seeking a caravan." 'Nāvāya gacchantassa' means for one who is traveling by boat. Regarding "when being asked," because many agents are involved, it is said, "by that sick person." By "mānena," it implies inability to ask, etc. They say. Here, regarding "it is comfortable", lest a doubt should arise whether it is comfortable by way of suitability of dwelling, etc., he says: "by way of the attainment of tranquility and insight." Indeed, it is true. They avoid this; this avoidance of comfortable dwelling. This is the connection: "with insight that has gained strength." This is the connection: "or tranquility is immature." Of this very one: of that very monk who has immature tranquility and insight. Here, regarding "relying on him", this is the connection: "relying on his advice." Or else, the genitive case is in the sense of use. Indeed, the meaning is "relying on that giver of reliance." This is the connection: "as much time as there is the full moon of Āsaḷhī, that much time." Here, in "Āsaḷhīpuṇṇamā", because of the use of the particle "yāva", the ablative case should be understood in the sense of 'up to and including'. "Where": in which place. 122. In the Pāli, regarding "even by clan name", here, by the word 'pi', he shows that it should be announced not only by name, but also by clan name. Therefore, having announced the name "of the Venerable Pippali", and having announced the clan name "of the Venerable Mahākassapa", it should be announced. By that it is said: "of Mahākassapa", etc. By this, in phrases like: "What is your preceptor's name? My preceptor, venerable sir, is named Venerable Mahākassapa", etc., it is established that the clan name is also included by the name itself. 123. Regarding the word 'ekānusāvana', preventing it from being an appositional bahuvrīhi compound, he says: "in a single announcement." There, "together" means in one moment, or with one stroke. Indeed, he will say "in one moment" and "with one stroke". By this, he shows 'ekānusāvana' as a non-appositional bahuvrīhi compound, meaning "this is an announcement together for them." "By one": by one announcing teacher. "For one": for one ordination candidate. By "in one moment", he shows the meaning of the word 'ekato'. "To ordain": to ordain two ordination candidates. By the former method itself: by the method stated previously, such as "by one for one, by another for the other", etc. To make a single announcement: "by one for one, by another for another," one by one to the other." Thus, by three teachers, for three candidates for ordination, the announcement can be made at one moment. And "that" here, to show the scope of the meaning of the phrase "to make the announcement," is said as "the act of announcing." "Two or three" here, the word "or" means an unspecified alternative. If one teacher announces for two, it should be announced as: "This is Buddharakkhita, and this is Dhammarakkhita." If for three, it should be announced as: "This is Buddharakkhita, and this is Dhammarakkhita, and this is Saṅgharakkhita." Just as one teacher can announce for two or three together, so too, they say, one can be announced by two or three teachers. "By one preceptor as the agent," or "being one preceptor," is the meaning. "At one stroke" shows the meaning of the word "together." "Two or three formal acts" means two by two teachers, three by three teachers. For an announcement by one preceptor, one, two, or three teachers are suitable. But for an announcement by different preceptors, only different teachers are suitable. Thus, it says, "If, however," and so on. "Elder Tissa" means Elder Tissa, who is the teacher for the formal act. "Of Elder Sumana" means of Elder Sumana, who is the preceptor. "This" refers to the announcement by one teacher with different preceptors. "This rejection" means "not, however, by different preceptors" is this rejection. 63. Account of the Ordination Procedure 126. "They approach him," that preceptor.