English
"Accattharaṇa" is said, he says, "a cloak," etc. "Said" means said in the commentaries. "Dutiyātikkameti" means transgressing the second foot. From the dwelling: if there is one dwelling, then from that. If there are many dwellings, from the very last dwelling. One clod-throw is the precinct of the dwelling, one is fit for enclosure, he says, "two clod-throws." If there are three: a bhikkhu, a novice, and a monastery attendant, without asking the bhikkhu, the novice or the monastery attendant should not be asked. If there are two: a novice and a monastery attendant, showing that without asking the novice, the monastery attendant alone should not be asked, he says, "when there is a bhikkhu," etc. To show the method of asking when all three are absent, it is said, "when even he is absent," etc. "By whom" means by the lay follower, the agent in the word "caused to be made." "His" means of the owner of the monastery. The connection is: even if he is absent, one should go. "On stones" means on stone slabs. "If he strives" means if he is able. The connection is: by the striving bhikkhu, it should be placed. "Even they" means even the lay followers, the connection is: they do not agree. "There" means among wooden articles, etc. "Pariveṇa" means it appears to be enclosed in a defined manner. The word "atha kho" (now then) is a sign of disinclination in the word "to be known." By "near," the meaning of "precinct" is established, and the meaning of "other planting" is prevented. The connection is: because it is just an anthill, therefore. "Upacinanti" means termites; the meaning is that by these, which are signs, it decays and perishes. "Senāsana" means a monastery. "Khāyituṃ" means to eat, or this is the reading. "That" means a couch or chair. To show the special result of placing a couch or chair in the monastery precinct without placing it inside the monastery, he says, "but in the monastery precinct," etc. The connection is: placed in the monastery precinct. 118. The word "by one going" is the agent in the word "should be gone." "Just so" means just as the former bhikkhu does, just so. The connection is: by the bhikkhu dwelling, it should be put away. "Night-place" means a place for dwelling at night. Whatever long hall or leaf hut is a place where termites arise, that is the connection. In that long hall and so on. "Hi" means truly, or because, "they stand" is the connection. "Siluccaya" means mountain, a cave in it is a siluccaya-cave, meaning a mountain cave. "Upacikāsaṅkā" is the suspicion of a place where termites arise. From that, from a lodging made on a rock surface or on rock pillars and so on. The visiting monk who stays following (the rules) is the connection. That is the visiting monk. Again, that is indeed the visiting monk. From that, by taking and dwelling with authority. Both, the resident and the visiting monk, are two monks. Among them, among two or three. "Of the last" means of the very last. "By intention" means there is no release by mere intention, it must be asked for, is the meaning. "From another" means from another dwelling. "Elsewhere" means in another dwelling. "Right there" means in the dwelling that was brought. "By him" means by the elder, the agent in the word "sampaṭicchite" (accepted). "Accepted" means even if accepted by the elder, it is permissible for the other to go, having asked, they say. "Or lost" means if the lodging is lost, there is no neck (blame), is the connection. "Of another" means of an untrustworthy person. "Lost" means when beds and chairs are lost. The elder monk, and the lord, and the yakkha, and the lion, and the wild beast, and the black snake, elder...etc...black snakes, those are the ones whose beginnings are these, so elder...etc...black snakes and so on, among them. By the word "etc." (ādi), ghosts and so on are included. "Where" means in which place. "Of him" means of the monk. To show the meaning of the word "palibuddho" (hindered), "upadduto" (afflicted) is said. The fifth. 6. The training rule concerning "Anupakhajja". 119. In the sixth, "rūmbhitvā" means having prevented, meaning having made a barrier. "By seniority" means by counting years. "Anupakhajja" – here, because "khada" is said to be "to harm" in the root lists (in Saddanīti Dhātumālā, 15th root ending in 'd'), the word "khada" means "harming". Approaching closely and harming, that is called harming closely. Showing that it is just entering, he said: "having entered". 120. In "knowing", to show the manner of knowing, it is said: "this one is not to be made to rise". "Therefore" means "for that very reason of knowing". "Assa" refers to the word "jānaṃ" (knowing). "Hī" indicates elaboration. The connection is "but the Saṅgha gives". "To whom" means "to one of the elders etc.". "Here" means "among the elders, the sick, etc.". The construction is "he gives even to the sick". The word "sick" is the object mentioned in the two words: "not to be troubled, to be pitied". Since the word "kāmañcā" indicates the meaning of favour, the word "pana" indicates the meaning of censure. 121. The connection is "the vicinity of beds and chairs". "Whence" means "from any place whatsoever". The construction is "as long as there is a bed or chair, that is called the vicinity". The connection is "the vicinity of a bhikkhu standing in that vicinity". In "he sits down or lies down", to show the meaning of indefinite option of the word "vā", it is said "by merely sitting down" and so on. 122. "Ito" means "from the turn". "Idha" means "in this pācittiya turn". The connection is "as stated, so it is". "Everywhere" means "in all monasteries and precincts". "Assa" refers to a dissimilar person. "Here too" means "in this rule of training too". "There" refers to a familiar person. 123. In the Pāli, the word "in dangers" should be connected with the implied word "enters", so he says "in dangers" and so on. The sixth. 7. The Rule of Training concerning Expulsion 126. In the seventh, the construction is: "those palaces or those four-sided halls". "Having four stories" means "these have four stories". Similarly, "having five stories". "Chambers" means "gate-chambers". The word "ye" is said with reference to the word "palaces", and when the word "four-sided halls" is referred to, there is a change of gender to "yāni". The connection is "in dwellings, by one effort, he makes a bhikkhu pass through many doors". The construction is "for one who makes a bhikkhu pass through different doors with different efforts". By "by counting the doors", it also makes known the meaning "by counting the efforts", because it is clear from the meaning. "Without touching" means "without touching". having drunk. “Ettakāni” means of such a measure. “Tassa” refers to the monk being expelled. “Gāḷhaṃ” means firmly. 127. “Idhāpi” means in this training rule too. The word “pi” refers to the previous training rule. “Sabbattha” means in all training rules. “Yatra” means in which training rule. 128. “So” refers to the monk who causes quarrels and disputes. “Hi” means indeed, or because. “Pakkaṃ” means one’s own side. In the case of the person being expelled, it should be connected as “he expels or causes to be expelled an insane person on his side.” In the case of the expelling person, it should be connected as “there is no offense for an insane person.” The seventh. 8. Vehāsakuṭi Training Rule 129. In the eighth, showing that “uparivehāsā” means that which has an open upper part because its floor is not covered, and that it is a “uparivehāsakuṭi” (an open-air hut) because it is such a hut, it says “uparīacchannatalāya” (for a hut with an uncovered upper floor). To show the nature of that hut, it is said “dvibhūmikakuṭiyā vā” (or of a two-storied hut), etc. The word “mañcaṃ” (bed) should be connected with the prefix “abhī” (over), so it says “abhibhavitvā” (having overcome). Or it should be connected with the verb “nisīdati” (sits), so it says “bhummatthe vā” (or in the sense of on the ground), etc. This refers to the word “mañcaṃ” as a word of usage. Or this word “mañcaṃ” has the sense of usage. And in this latter connection, the prefix “abhī” is merely an embellishment of the word, merely an adornment of the word, so it says “abhīti idaṃ panā” (but this “abhī”), etc. “Padasobhaṇatthaṃ” means for the adornment of the word, for the embellishment of the word, with the intention of making the word flourish. In “nipatitvā,” the prefix “nī” follows the meaning of the root, so it says “patitvā” (having fallen). Or it conveys the meaning of having gone out, so it says “nikkhamitvā vā” (or having gone out). By this, it shows the specific meaning of the root with the prefix “nī,” meaning having gone out and fallen. “Hi” means because. “Āṇī” means the main pegs. 131. The hut whose head does not touch is called “asīsaghaṭṭā” (not head-touching), this is the connection. By “pamāṇamajjhimassa” (of moderate size), it excludes one of moderate strength. “Sabbaheṭṭhimāhi” means by the lowest of all materials. Tulā means special pieces of wood placed crosswise above the house pillars. By this commentary statement, the nature of tulā is clear. Some, however, describe the nature of tulā differently. By this, it is connected to "shown by the statement 'not touching the head of a medium-sized man'". Hī means indeed. The connection is: "whatever hut is called". Uparī means on the upper floor, above the ground, in a two-storied hut. Acchannatalā means without a ceiling, without a canopy. Idha pana means in this training rule. 133.Hī means indeed, or because. Yāyaṃ means this hut. Tatthā means in that head-touching hut. The connection is: "by a monk not stooping". Yassā means of the hut. Aparibhoganti means not to be used, not fit for use. Patāṇī means nails, main pegs, to prevent falling. It is called āṇī because it brings about or causes binding. Yatthā means on which bed or chair. Na nippatantīti means they do not fall out. Āhaccapādake means