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They are called "birds" because they are able (sakkonti). Regarding "they will dwell" (saṃkasāyissanti), since it is stated in the Dhatupathas (Saddanītidhātumālā, 16th sakāranta root) "saṃ kase acchane" (to dwell), the root "kas" with the prefix "saṃ" means "to dwell." Thus, it says "they will dwell." This root ends in "a." "Constant dwelling" means permanent dwelling. "Named after the rainy season" means named after the rainy season. Since the rainy season is four months, it is said "three months." Regarding "entering the rainy season" (vassūpanāyikā), the root "nī" means "to go," thus it says "entering the rainy season." "The next day" (aparajju) means the day after the full moon, "aparajju" (the next day), the suffix "jju" is used for "day," meaning the first day of the half-month. This word "aparajju" is an indeclinable of the first case. "Of that" (assā) means of the full moon of Āsāḷha. This is a compound with a different case relation, referring to an external meaning, to be construed as "when it has passed." "On the other day" means on the first day of the half-month. "Of that" (assā) means of the full moon of Sāvaṇa. "Therefore" (tasmā) means because they went on the next day, and because they went by month, therefore. By "on the immediately following first day of the half-month," it shows the meaning that in the Pāḷi, the earlier (vassāvāsa) should be entered on the first day of the half-month immediately following the Āsāḷha that has passed on the next day. "Of Āsāḷha" means of the full moon of Āsāḷha. In the latter method too, the meaning should be understood that the later (vassāvāsa) should be entered on the first day of the half-month immediately following the Āsāḷha that has passed by month. "Of Āsāḷha" means the full moon of Sāvaṇa, which is called Āsāḷha because it occurs near the full moon of Āsāḷha. The connection is that one should enter the rainy season on the first day of the half-month itself. In "once or" (sakiṃ vā) and so on, the word "vā" means an indefinite option. "Having pronounced" (nicchāretvā) means having uttered, having pronounced. Sometimes, a consonant following a cluster of unpronounced letters becomes pronounced, as in "he goes out" (nikkhamati) and so on. Therefore, by changing the following "ca" to "cha," it is said "nicchāretvā." 108. Discourse on the prohibition of wandering during the rainy season, etc. 185. An offense should be known: An offense should be known for transgressing the boundary by going without permission, and for allowing the sun to rise elsewhere by going with permission. Regarding "offenses should be known by counting the monasteries," on the day of entering the rainy season, if one does not enter the rainy season... If he crosses the monastery with a mind of desire, the offenses should be known by the number of monasteries. Expanding on that very point, it is said, "If indeed," and so on. "That day" means on that day of entering the rains retreat. Regarding "a hundred offenses," here "a hundred" is singular because it is primarily a number, as stated in grammar. "Only one offense" means only one offense in crossing his own monastery. "Not having gone due to some obstacle" is the connection. "This has the name 'vassa'" - showing the meaning of the word "vassa," it is said, "named vassa." "The first month" - by this, the form of another word is shown. "The first month" means the first month among the four months of the rains. "Desiring to postpone" means desiring to put off. It means the month of Āsaḷha itself, not the month of Sāvaṇa. The word "juṇha" (bright) refers to a month accompanied by moonlight, so it is said, "in the month." It is said, "in the month," meaning a month accompanied by moonlight. Indeed, a month accompanied by moonlight shines, it glows, so it is called "juṇha." Therefore, even when generally stated as "in the month," it should be understood as the month associated with the full moon. "Any kind of loss" means any kind of decline in virtue, etc. "In another" means in another (time) from entering the rains retreat. "Righteous" means connected with the Dhamma. 109. The Story of the Permission for Seven-Day Affairs 187. The connection is: "In seven-day affairs, such a decision should be known." Showing the locative compound of the word "sattāhakaraṇīyena" and the objective meaning of the word "anīya," it is said, "that which is to be done within seven days." Here, "within seven days" shows the locative compound, and "to be done" shows the objective meaning. "Within seven days" shows the elision of the latter part of the compound, meaning "the interior of seven days is seven days." Regarding "to go to the dispatched," to show the agent and object of the word "pahita" (dispatched), it is said, "by monks, etc., as messengers." Here, "by monks, etc." shows the agent, and "as messengers" shows the object. Regarding "sattāha" (seven days), showing the elision of the latter part of the compound and the locative case usage, it is said, "within." "Only within seven days." "There itself" means in that place where it was sent. "Should not be raised" by this shows the result of the word "eva" in "only within seven days." 189. "Rasavati" means "that which has flavor," and when it is said, "a meal hall should be understood," it says, "it is called a meal hall." "Meal hall" means a kitchen. In "purāyaṃ suttanto," by dividing the words as "purā ayaṃ," it says that the word "purā" means "as long as," thus "as long as this discourse." In "na palujjati," the root "luj" means "to be destroyed," so it says, "it is not destroyed." "Parisaṅkhataṃ" means "to be prepared." "Sabbatthā" means "in all things sent." "Imināva kappiyavacanena" means "by this very proper statement," which consists of three phrases. "Etesaṃ" means "of these three phrases." "Vevacanena" means "by the alternative expression," such as "to offer a sacrifice, to learn a discourse, and to see ascetics." "Sattasu" means "among the seven," namely, male lay followers, female lay followers, monks, nuns, female trainees, male novices, and female novices. 110. The account of permission even for those not sent to the five 193. "Pageva pahite" by this shows the meaning of possibility for the word "pi" in "even if not sent, one should go." Explaining the reason for going to the five co-religionists, it says, "a monk is sick," and so on. "Dasahi" means "by ten," making the factor "the Sangha wishes to perform an act, or an act has been performed by the Sangha" as one. "Navahi" means "by nine," excluding one who is eligible for probation. "Catūhi" means "by four," namely, sickness, discontent, remorse, and wrong view arisen. Thus, the connection is "by these six." In "sāmaṇerassapi chahi," explaining the nature of the six in detail, it says, "from the beginning," and so on. That is easily understood. The connection is "one should go to a female novice by five." "Parato" means "from another," or "in another." The connection is "stated in the Andhakaṭṭhakathā." The connection is "even for those who are relatives or those who are not relatives." "Taṃ" means "that statement." 112. Permission only for those sent Discussion on the Face 199. When "bhikkhugati" is said, meaning "a bhikkhu is indeed his refuge and support," it means "a man dependent on bhikkhus," that is, "a man living with bhikkhus." "Palujjati" means "is destroyed." Here, in "bhaṇḍaṃ chedāpitaṃ" (property caused to be destroyed), the word "bhaṇḍa" means only "requisites," not "capital wealth." Thus it is said, "goods, provisions, property." "Chedāpitaṃ" explains the root of the curādi group as "chindāpitaṃ," a root of the rudhādi group. "Dajjāhaṃ" is an e-vowel elision sandhi, thus it is said "dajje ahaṃ." "Dajjehaṃ" is also a reading. If so, it is an a-vowel elision sandhi. "Dajjeti" means "I might give" or "I give." "Saṅghakaraṇīyena" means "by the duty to be done for the Saṅgha." Showing that meaning, it is said "whatever, etc." There, the construction is "whatever is to be done." "Cetiyachattavedikādīsu" means "in the umbrella of the stupa and in the railing." By the word "etc.," it includes plastering and so forth. "Tassa" means "of that Saṅgha's duty." The connection is "should go for the purpose of accomplishing." Here, in the chapter on the Rains-residence. The word "animantitenā" (by one uninvited) is the agent of the verbal noun "gantuṃ" (to go). "Gantuṃ" (to go), or "gamanaṃ" (going), is the subject of the phrase "na vaṭṭati" (is not proper). "Paṭhamaṃyeva" means "first of all," that is, "first, before listening to the Dhamma." The construction is "an agreement is made that one should assemble." "Bhaṇḍakaṃ" means "robes and other goods." "Gantuṃ na vaṭṭati" (it is not proper to go) means "it is not proper to go by oneself." Therefore it is said, "but if, etc." "Tattha" means "to that monastery." By this "vaṭṭati" (it is proper), it shows that there is no break in the Rains-residence and no offense. "Atthāyāpi" (also for the purpose of) by the word "api" (also) implies the meaning "I will wash the robes." "Naṃ" means "the pupil." "Vaṭṭati" (it is proper) means by the teacher's command, it is proper if seven days are not exceeded, and there is no break in the Rains-residence and no offense. If seven days are exceeded, there is only a break in the Rains-residence, not an offense; this is the intention. 113. Discussion on No Offense and Break in Rains-residence in Case of Obstacle 201. "Avidūre" means "near." "Tattha" means "in the village." "Sattāhavārena" means "once in seven days." Dawn... "It should be raised" means the sun should be raised in the monastery. "There itself" means in the village itself. "We" refers to the bhikkhus. "Again we" refers to human beings. "To them alone" means to those bhikkhus who have cut off the rains-residence. "That" means the ticket-meal and so on. "By seniority" means by the count of years.