English
Division means all not assembling, but one taking the Pārisuddhi-wish. The Pārisuddhi-wish comes only to the Sangha-midst, not to the group-midst, not to an individual. By unrighteousness they unite, here unrighteousness is as stated. Unity means the assembly of all. By righteousness they divide, here righteousness means four performing the Sutta-recitation Uposatha, and three performing the Pārisuddhi Uposatha. Division is as stated. 78. Discourse on the Pātimokkha Recitation 150. This introduction means this introduction of the Pātimokkha. Heard indeed means it was heard, or it will be heard, the recitation of the Pārājikas and so on. Heard and heard and heard, a sarūpekasesa should be made. The remainder means the remainder from the introduction recitation, the Pārājika recitation and so on. By what is heard means by the word "heard". For, "when meaning is impossible, the rule applies to the word," so in "by what is heard," the word itself should be taken. By that method means by that method of the introduction recitation. Fear of forest-dwellers means fear of a person living in the forest, meaning fear of a forest-dweller. In "danger from kings and so on," the distinction should be known thus, this is the connection. Forest fire means it burns the forest, making the 'ā' of 'dāya' short, and changing 'ya' to 'va'. Him means the bhikkhu. Or one bhikkhu, this is the connection. Or the first recitation means the introduction recitation. Here means among the five recitations. In which recitation. That also means that recitation also. Should be recited by what is heard means should be recited to the Sangha by the word "heard" only; the word "only" indicates "not in detail." Not invited means showing another meaning of the root 'is' (to wish) due to the prefix, he says, "not commanded, or not requested." Here, "not commanded" refers to the elder's state of not being commanded. This was said: “Unasked”— this should be understood as said with reference to the unasked state of a novice who has gained recognition. “Here”— this is in the statement: “speaking Dhamma uninvited.” “Dhammajjhesaka”— one who invites for the purpose of speaking Dhamma; to him. The construction is: “having asked, or having been requested by that Elder of the Sangha.” “By turn and sequence”— in order of turns. “Give”— the word “iti-vā” here should be connected with the word “bhaṇa” (speak) and with the word “kathehi” (tell). The construction is: “one should say ‘speak’ or ‘tell’ or ‘give’.” “By the three methods”— by the three recitations called osāraṇa (recitation), kathana (explanation), and sarabhañña (chanting). Here, osāraṇa is the Sutta being recited, being uttered. Kathana is the meaning being explained. Sarabhañña is the Sutta and its meaning being chanted with a melody. “Osārehi”— recite the Sutta. “Kathehi”— explain the meaning. “Sarabhañña”— chanting the Sutta and its meaning with a melody. “Nang”— the pupil. “Having resolved on study”— having resolved, “I will do study.” “Here”— at the place of invitation. “Nissitaka”— pupils and so forth. “So”— that Elder of the Sangha; he is the object in the word “vattabbo” (to be spoken to), and the agent in words like “vadati” (speaks). “Begun”— begun by the Sangha. “Having set aside”— having set aside the listening to Dhamma. “Having recited”— having first recited the Sutta. “Then explaining”— then explaining the meaning afterwards. “Without stopping”— or without stopping between the Sutta and its meaning. “Should be explained”— the collection of meanings should be explained. “To one explaining…etc.…method”— the meaning is: to one who first explains the meaning, then chants the Sutta and meaning with a melody, even if he comes again, this is the same method. “Even in a conversation while sitting near”— even in a conversation by one sitting near. “By him”— by that Elder of the Sangha. “It is proper to speak”— it is proper to speak in a special way. “By him”— by a human, by a monk who knows. The Elder of the Sangha speaks, or he is silent— this is the connection. “Asking”— is the construction. In 'anumodanādīsupi', the word 'ādi' includes dhammakathā and so on. The connection is: the Elder of the Sangha permits. 'Sabbatthā' means in all monastery-inner-houses. 'Sajjhāyanti' means reciting by oneself with authority, or reciting by oneself with full authority without being requested by anyone. 'Theroti' refers to the elder co-resident. 'Vissamissāmīti' means I will go without weariness. 'Āpucchitabbaṃ' means both the first elder and the elder who has returned should be asked. The connection is: permitted by one Elder of the Sangha. 'Aññasmīnti' means to an elder other than the elder who permitted. 'Tanti' refers to the elder who has returned. In 'attānaṃ sammanitabbaṃ', it is said that it is a locative case of the reflexive pronoun, meaning "one's self should be honored." If one is honored, should one ask without looking at the assembly? It is said, "pucchantena panā" and so on. 153. 'Meti' means my. 'Itoti' means from this person, the connection is: arisen. For the word 'puramhākaṃ', by dividing it into 'pure amhākaṃ', it is said that 'pure' means first, thus "first for us." The word 'paṭikacceva' is a synonym for 'pageva', and its meaning is shown by "paṭhamataramevā" (even earlier). 'Bhūtamevāti' means that which exists, or just so. 82. Discourse on repudiating unrighteous acts, etc. 154. 'Adhammakammaṃ' means an unreal act. In 'paṭikkositunti', the root 'kus' means to remove, so it is said "to prevent." 'Diṭṭhiṃ' means view. 'Tesanti' means of the four or five. 'Yathāti' means in what manner it is spoken. 'Na suṇantīti' means other bhikkhus do not listen. 'Therādhīnaṃ' means dependent on the elder, bound to the elder. 'Therāyattaṃ' means belonging to the elder, owned by the elder. 'Etthāti' means in the recitation of the Pātimokkha. 83. Discourse on inviting the reciter of the Pātimokkha, etc. 155. 'Navavidhañcāti' means nine kinds: three kinds by day, three kinds by agent, and three kinds by the manner of performance, or nine types. 'Catubbidhaṃ' means four kinds, such as "by unrighteousness, by faction," and so on. 'Duvi' 'Dha' is two kinds, by way of monks and nuns. 'Nava-vidha' is nine kinds: in the Bhikkhu Pātimokkha five kinds, in the Bhikkhunī Pātimokkha four kinds, thus nine kinds. 'Ettha' (here) is in the passage "whichever monk there is skilled and capable." 'Suvisada' is very clear, or pure. 'Ettakampi' (even this much): the word 'pi' is for censure, it shows what to say about more. 'Sāmantā āvāsā' (from around the dwelling): here, in the sense of 'use', it is an ablative word, thus it says "around the dwelling." 'Yo sakkoti' (whoever is able): whoever is able among many new ones. 84. Pakkhagaṇanādiuggahaṇānujānanakathā 156. 'Katinampūraṇī' (completion of the Kaṭhina) means completion of the Kaṭhina dates. 'Ko divaso' (which day) means how many days. 'Ayyāyatta' (dependent on the venerable ones) means dependent, bound by the venerable monks. 'Saṃharitvā' (having collected) means having collected the voting sticks again. This passage is not in some commentary books. 'Kālavato' (at the right time): here the 'vantu' suffix is in the sense of 'sva', thus it says "of time itself." But the word 'eva' is appropriately used. 'Pageva' (early) means early in the morning. 158. 'Sāyampi' (even in the evening) means even in the evening. By the word 'pi' it also includes other times of refuge. 159. 'Āṇāpetuṃ' (to command): here, having removed the monks who should not be commanded, to show the monks who should be commanded, it is said "any work" and so on. "Always doing some work" is the connection. 'Dhammakathikādīsu' (among Dhamma speakers etc.): by the word 'ādi' it includes group reciters and others. 'Vārena' (by turn) means by turn. 'Sammuñcanī' (broom) means a stick-broom or a hand-broom. It sweeps, or cleanses evenly or well by this, thus it is a broom; the first is 'tālujo'. 'Tampi' (that too) means even broken branches. 160. 'Vuttanayeneva' (in the manner stated) means in the manner stated for sweeping. 'Puna āharitabbāni' (should be brought back again) means seats should be brought back again to the Sangha's dwelling. 'Taṭṭikāyopi' (even with a mat) means even with a mat made of bamboo etc. 161. 'Kapallikā vā' (or small bowls) means included among bowls, or lamp-bowls. 'Taṃ' (that) means oil etc. 'Pariyesitabbāni' (should be sought) means should be sought by blameless seeking. 86. Disaṃgamikādivatthukathā 163. 'Saṃgahetabbo' and so on: showing the distinction of the four verbs, it says "should be gathered..." "Abbo" and so on. Since the word "saṅgaha" is used in the sense of "brief taking," here, to show "in the sense of favoring," it is said in the Pāli, "anuggahetabbo" (to be favored). Therefore it is said, "by way of so doing." "Upalāpetabbo" means that a learned monk should be approached and made to speak by the Saṅgha. "Upaṭṭhāpetabbo" means that a learned monk should be established by the Saṅgha with "upa" (nearness) and "accana" (worship), that is, with honor. To confirm what was said, "a dukkaṭa for all," it is said, "here neither elders nor young ones are exempt." "Tena" means by that learned monk. "Evampi sati" means even if it is not approved thus. "Sāyaṃ pātaṃ" means in the evening and in the morning, evening-morning. "Upaṭṭhānaṃ" means a place for attendance, or for the purpose of attendance. "Tena" means by that learned monk. "Tesaṃ" means of the great elders. "Assa" means of that learned monk. "Saddhiṃcarā" means those who go together with oneself. "Athāpi" means even if. The construction is, "one who is endowed with good conduct speaks." "Eso ca ahañca" means we. For the words "nāma," "tumha," "amha," when they are to be used in ekasesa (single remainder), the latter one should be taken. "Viharantu" means they speak, this is the construction. Regarding "that dwelling should be gone to,"