English
For "upajjhā" and "upajjhāya" are one in meaning, only different in expression, like "sabhā" and "sabhāya." Here, the word "upajjhā" is of the rāja group (in Rūpasiddhi, Sutta 599; in Saddanīti, Sutta 1140), the word "upajjhāya" is of the purisa group. The word "sabhā" is feminine, the word "sabhāya" is masculine or neuter. The word "vitthāyanti" is a nominal verb, thus it says, "they become stiff-bodied." For the word "vittha," being a noun, whose bodies are stiffened by disease, thus 'vitthā', having made the elision of 'ddha', then the suffix 'āya' occurs. 'Yanti' means that which is born of obstacles. 'Tava sarīre' means in your body. By 'produced' here, 'born' shows the meaning of 'to be born' from the root 'jan'; by 'existing', it shows the meaning of 'to appear' from the root 'janī'. 'Santi' means existing. And so on, this is the connection to be explained. 64. Discourse on the Four Resources, etc. 128. 'Immediately after ordination' means having been ordained, immediately, not after a lapse of time, this is the meaning. 'One porisa' - here the word 'porisa' refers to the measure of an outstretched arm and the measure of a man. The measure of a man is 'porisa'; the suffix 'ṇa' is in the sense of measure. 'Shadow' means absence of heat. 'To be measured' means to be measured. 'Rainy season,' etc., in 'the measure of the season should be declared,' shows the manner of declaration. Rejecting the meaning 'measure of the season,' he says 'and here,' etc. 'Utu' (season) means that which goes again and again; 'pamāṇa' (measure) means that by which the year is measured, delimited. The connection is 'by how many days it is incomplete'. 'Whose' refers to 'of the part of the day'. If the season is incomplete, the remaining part of the season should be connected. Showing another alternative meaning for the phrases 'the measure of the season should be declared, the part of the day should be declared,' he says 'or else,' etc. There, 'this season is called' means 'this season is called the rainy season' or 'the winter season' or 'the hot season'. 'Forenoon' means the former part of the day, the forenoon. There, the latter method is more commendable. Why? Because in the former method, when the season is complete, there is no declaration of the part of the day; but in the latter method, the measure of the season, whether complete or incomplete, should be declared. The part of the day of ordination should be declared as 'forenoon' or 'afternoon'. 'Saṃgīti' (recitation/chant) - here, showing the meaning of the word 'saṃgīti' as 'to be sung/recited together, having brought together,' he says 'having brought all this together,' etc. There, 'what' refers to 'what season'. This is called... This is the name of the season. You should speak, you should tell, for the purpose of making known the state of being old or new, etc., of the newcomers. 129. "Dutiya" (second) means a companion, a monk, or a novice, or a man. "Akaraṇīyāni" (not to be done) means things not to be done by those who are fully ordained. In "Paṇḍupalāsa" (yellow leaf), "paṇḍu" is a color mixed with white and yellow. The word "palāsa" denotes a leaf, not a green thing, nor a Butea tree, thus showing this, it is said, "a yellow-colored leaf." "Paṇḍupalāsa" is appropriate both as a compound and as a non-compound. In the case of a compound, "paṇḍu" (yellow) is that which has yellow, and that very leaf is to be made "paṇḍupalāsa" (yellow leaf). "Bandhana" (bond) means that which binds flowers, fruits, etc. By this meaning, the word "bandhana" is a synonym for "stalk," thus it is said, "from the stalk." In "Puthusilā" (large rock) (M.N.A. 3.60), the word "puthu" is a synonym for "large," thus it is said, "a large rock." 130. "Tassa" (his) means of that monk who is worthy of the act of suspension. "Sāmaggī" (unity) means the unity of the Saṅgha. "Tena" (by him) means by that monk who is worthy of the act of suspension. "Sambhoge" (in association) means for the sake of association, both with material things and with the Dhamma. Here, sleeping together is also included, as it is an offense. "Anāpatti" (no offense) means no offense of pācittiya due to not being suspended, and no offense of dukkaṭa due to not having the characteristic of shamelessness; this should be understood. Thus, in the Samantapāsādikā, the commentary on the Vinaya, of the Great Section adorned with one hundred and seventy-two stories, the explanation of the meaning is completed. 2. The Uposatha Section 68. The Discourse on the Permission for Assembly, etc. 132. In the Uposatha Section, "tittha" (ford) means where one crosses over, where one descends, like a water-ford. "Tittha" is also like a ford, meaning a doctrine. Thus it is said, "Tittha is called a doctrine." For a doctrine is indeed called a "tittha" because it is a place for many adherents to descend. "Añña" (other) means other than the doctrine of the Dispensation. "Etesaṃ" (of these) means of the wanderers. "Ito" (from this) means from this doctrine of the Dispensation. "Yaṃ" (which) means which kind of Dhamma. "Tesaṃ" (of them) means of those wanderers of other doctrines. In "Te labhanti" (they obtain), the word "ta" refers to human beings, thus it is said, "those human beings." In "Mūgasūkarā" (dumb pigs), here, of a thick body... Due to the absence of even the sound of a pig, it is called a mute pig, so he said, "large-bodied pigs." 135. "Assa" means "of the bhikkhu." "So" means "that intentional false speech." "Kinti" (what is it?) means "what offense?" "Dukkaṭaṃ" in the word "Dukkaṭaṃ" might be suspected to be "wrong action," so he said, "Dukkaṭa offense." And that Dukkaṭa offense is not by the characteristic of false speech, this is the connection. By what is it? he said, "But by the word of the Blessed One." And by the word "by the word" (meaning) "What happens in intentional false speech? A Dukkaṭa happens." (Mahāva. 135) "Arising from non-action" means arising from non-action due to not doing the offense that should be made manifest. "Manujena" means "by a human." "Vācā" means "by speech." Indeed, the 'y' is dropped. "Giraṃ" means "sound." "Pare" means "other persons." "Vācasika" means "arising from speech." This is the connection here – a bhikkhu, not speaking with a human standing near by speech, but referring to persons standing far away, should not utter a loud sound, even so, he would incur a verbal offense. "Antarāyiko" here, the suffix "ṇika" is in the sense of "doing," so he said, "causing an obstacle." By "Kimatthāyā" (for what purpose), it shows that "kissā" (for what) here is the dative case in that sense; the causal sense is also appropriate. "Sabbattha" (everywhere) means in all (phrases) like "for the attainment of the second jhāna," etc. "Iti" and so on is the conclusion. And "by way of recitation" means by way of recitation like "May the Saṅgha listen to me, venerable sirs," etc. And "by way of exposition" means by way of exposition like "Pātimokkha is its beginning," etc. 136. "Devasika" here, the suffix "ṇika" is in the sense of "each," so he said, "day by day." "In the third and seventh fortnight" means in the third and seventh fortnight of the eight fortnights of one season. The word "vacanato" (by the word) is a reason for understanding in the word "vaṭṭati" (is proper). "In such a condition" means in such a condition called "altered conduct." "Should be followed" means "should be given permission." "Vacanatopi" (also by the word) means the word "pi" (also) combines the previous reason for understanding. "This" (refers to) "on whichever fourteenth or fifteenth (day) it is proper to recite..." ” is the word. 71. The Story of Authorizing a Boundary 138. “The marks should be declared” means the marks should be declared. For it is the form of a defect. “He made a mark” means “that mountain was made a mark”—this is the construction. The same method applies elsewhere. By “the same method applies,” it refers to the meaning: “What is the mark in the eastern direction? A rock, venerable sir, that rock is the mark.” The same method applies to the rest. However, in forests and waters, it should be said, “this forest, this water.” In a river, it should be said, “this river.” “Here, however,” means “in this northern intermediate direction, however.” “Indeed” is an indicator of the result. “There” refers to the statement “the marks should be declared.” “Boundary circle” means the image of the boundary. “Connecting” means connecting the western mark with the eastern mark. By this, it shows that declaring marks in an alternating manner, etc., is not permissible, because there is no connection of marks with a mark. They say that if there is a connection of the western mark with the eastern mark, then it is permissible to declare one mark today and another mark tomorrow, and thus declare marks at different times and then authorize them. In “mountain,” “pabba” means a joint, and because it has that, it is a mountain. Since a sand heap could be mistaken for a pure earth mountain, it is said, “a sand heap, however, is not permissible.” “The other” means the other three kinds of mountains apart from a sand heap. “Of elephant size” means of the size of an elephant, eight and a half cubits. “In the four directions” means in the four directions of the monastery. In “by four or by three,” by the word “or,” more than that should also be taken. “Or by one mark” is the construction. “From this” means from the mountain mark. “Therefore” means because it is not permissible with one mark, therefore. “That” means the mountain. “Therefore” means because only one mark was declared. “The mountain that exists, that mountain” is the construction. “Inside” means inside the mountain. In “or a third part,” by the word “or,” the first part or a portion should also be taken. “Of that” means of that much area. All other than the third part, etc. Having made the mountain the boundary, showing the approved (boundary), he said,