English
By "both censured and done," the dvandva compound for the word 'paṭikuṭṭhakata' is shown. 'Paṭikusita' means censured, 'kattabba' means done, an act. Showing that very meaning, it says, "that which in others..." and so on. There, 'yaṃ' is the act. 387.By 'Pāḷi' means by the Vinaya Pāḷi. 'Yaṃ' is the act, the connection is "is not done." 'Ettha' means in the commentary. 'So ca kho' means that explanation, the connection is "has come." Why has it come only by way of acts with a motion and two announcements, and acts with a motion and four announcements? Should it not have come by way of acts with a motion and acts of mere declaration? It says, "Because..." and so on. The construction is: just as in acts with a motion and two announcements and acts with a motion and four announcements there is omission or alteration, so it is not in acts with a motion. The meaning is: in an act with a motion, since no other function is possible apart from the establishment of the motion, there is no omission or alteration. 'Tāni' means acts with a motion and acts of mere declaration. 'Sabbesampi kammānaṃ' means of all four acts. 'Parato' means in the other, at the end of the Parivāra (Pari. Attha. 482). 237. The Discourse on the Making of a Quorum of Four, etc. 388. The construction is "this act." 'Tesaṃ' means of the Sanghas. Here, rejecting the meaning "reached by the act" or "reached of the act" for 'kammappatto', it says, "reached the act." According to the Pāḷi method, the meaning "reached in the acts" for "kammappatto in all acts" is also suitable. According to common usage, the meaning "reached by the act" or "reached of the act" is also suitable. 389. 'Parisato' means due to the surrounding. 'Tattha' means in "And if, monks, the making of a quorum of four..." In the first reading, or in the twenty-four individuals. "Due to different dwelling in action" means one who has been suspended. "Due to different dwelling in view" means one who follows the suspended. By "having been," it shows the adverbial nature in twenty-four places such as "the nun is the fourth." "The nun is the fourth for him" means "the nun is the fourth." The meaning of the word should be understood as "the Sangha of four." 393. By "probation, etc.," the word "etc." includes the original penance, the mānatta penance, and the rehabilitation. "Of those" means of the actions of probation, etc. "In the other" means in the other minor section (Cūḷavagga Commentary, pp. 75 ff.). 394. "Of the action done in opposition" means of the action done after being in opposition. Regarding "of one of normal conduct," showing the meaning that "one whose nature is of normal conduct, which is unblemished virtue," he says, "of one whose virtue is not impaired." It is said, "of one who has not committed a pārājika offense," because even one who has not committed a Sanghādisesa offense has unblemished virtue. By this, it shows that even one who commits a Sanghādisesa offense is of normal conduct. For here, he is called one of unblemished virtue, but elsewhere, since Sanghādisesa is an impairment of virtue, one who commits it is called one of impaired virtue. Regarding "of the immediate one," showing the connection of the word "immediate" and the meaning of the ṇika suffix, he says, "of one seated immediately next to oneself." There, by "of oneself," he shows the connection of the word "immediate." By "seated," he shows the meaning of the ṇika suffix. 239. Discourse on the Two Expulsions, etc. 395. "From the ground" means from the cause of the ground. "There" means in the passage beginning "Monks, these are two." By "said with reference to," it shows the interpretative nature of the Sutta beginning "not attained." "Indeed" means truly, or because. "That" means the expulsion action. "Again that" means the expulsion action itself. The connection is "this monk is not attained." Why is he not attained? He says, "because," etc. "By a unique characteristic" means by a characteristic that exists without being separated. It is said that "by a characteristic that exists without being separated from oneself, belonging to oneself, and distinct." i. If he is not expelled, why is it said "since he is well expelled"? He says "since for him," and so on. "For him" refers to the bhikkhu; "should do" is the connection. If the Saṅgha expels him by means of a Tajjaniya-kamma or the like, he is "well expelled"—this is the connection. "He" refers to the bhikkhu. "Since he is authorized, therefore he is well expelled"—this is the construction. By how many factors is he authorized? He says "even by one factor." 396. In "osāraṇā" here, the root "sar" is meant to be entered by means of the prefix "o," so he says "entry." There, in the passage "osāraṇā," and so on. In "osāreti" here, rejecting entry by means of abbhāna or the like, he says "by means of the Upasampadā-kamma." "Even a thousand times"—the word "pi" is used in the sense of censure. He shows what kind of talk it is when it is only once or so. "Sātisārā" means with fault. "Tathā" means just as the teachers and preceptors are with fault, so too. The remaining Saṅgha of actors is with fault—this is the connection. Since it is said that "the thirty-two, such as those with severed hands, are well re-entered," it should be understood that the Upasampadā is valid even for the blind, mute, and deaf who have not gone forth. "They" refers to the thirty-two, such as those with severed hands. 397. "By means of a non-existent matter" means by means of an untrue matter, or by means of a non-existent matter. There, in the passage "idha pana bhikkhave," and so on. In "paṭinissajjitā" here, showing that the suffix "ta" functions in the sense of the object, he says "paṭinissajjitabbā" (should be relinquished). 241. The Story of Upāli's Questions 400. There, in Upāli's questions. One question is made together with Tassapāpiyasikā and so on—this is the construction. It also prevents bhikkhus—this is the connection. By the word "pi," he shows that "they should not only be applied to Upāli's questions, but also to the turns of the bhikkhus." 242. The Story of the Tajjaniya-kamma 407. "Here, bhikkhus, a bhikkhu who is quarrelsome," and so on, is said—this is the connection. There, in the passage "idha pana bhikkhave," and so on. In "anapadāno" here, the root "dā" with the prefix "apa" means "to cut off," so he says "apadāna is called a limit." "There is no apadāna, no cutting off, no limit to the offense for him"—thus "anapadāno." What is not beneficial should be done. That very Pāḷi is spoken, is the connection. "Therein" means in that Pāḷi. That it is not possible to know any determination of meaning according to the Pāḷi, is the explanation. Thus, the explanation of the description of the Campeyya chapter is concluded. 10. The Kosambaka Chapter 271. The Story of the Kosambaka Dispute 451. In the Kosambaka chapter, this sequential story should be understood thus, is the explanation. One who holds the Vinaya from the Pāḷi and from its meaning is a Vinaya-holder; similarly, one who holds the Suttanta is a Suttanta-knower. "Among them" means among the two bhikkhus. The Suttanta-knower bhikkhu went out, is the connection. "Remaining rinsing water" means that by which one rinses and washes is rinsing; that very water is rinsing water; that very remainder is remaining rinsing water; the meaning is remaining rinsing water. "That bhikkhu" means the Suttanta-knower bhikkhu. "Here" means in the placing of the remaining rinsing water. By "If it is, I will declare it," he shows his own obedience and desire to learn. "By you" means by you, how, is the connection. Or "by you" means for you, there is not, is the connection. Because it was done unintentionally and without mindfulness, it could be a case of no offense, therefore he said, "There is no offense." But here, it is an offense. "He" means the Suttanta-knower. "Even the Vinaya-holder" means the Vinaya-holder, however, reported, is the connection. "Even while offending" means the particle 'pi' has the sense of blame. "They" means the Vinaya-holder's dependents, said, is the connection. "His" means of the Suttanta-knower. "They" means the Suttanta-knower's dependents, reported, is the connection. "He" means the Suttanta-knower. "Liars" means from what is not true, or one whose habit is to speak what is not true. "He" means the Vinaya-holder. "They" means the Suttanta-knower's dependents, said, is the connection. "From that" means from the cause of increasing the quarrel. The Vinaya-holder did, is the connection. 453. By "Not yet broken," he shows that here, in "broken," the 'ta' suffix has a future tense meaning in the sense of inevitability. Showing that very meaning with an analogy, he said, "Moreover," and so on. "That" means the crop. By "It will be broken," it will be broken, b 'Hinno' shows the meaning of the word. And that 'kho' is the Sangha. The connection is that it will break due to strife. 'Sambhama' means 'saṃvega' (agitation). The word 'sambhama' indeed occurs in three meanings: in respect, in fear, and in agitation. Here, however, it occurs in the sense of agitation. The meaning is: due to the agitation when the Bhikkhu-Sangha is divided. This should be understood as having been said with reference to the meaning of 'sambhama' which is combined with the word 'ca' in the verse mentioned below, "in fear, anger, and praise" (Pārā. Aṭṭha. 1.15). Here, in the reading "the Bhikkhu-Sangha is divided, the Bhikkhu-Sangha is divided." 'Āmeḍita' means 'ā' (repeatedly) spoken due to being afflicted by fear, etc., with 'meḍa' (madness/distraction), it is 'āmeḍita'. 454. 'Hī' is an elaboration. The connection is that the Blessed One would speak. Those who lift up (expel) are 'ukkhepakā'. Those who follow the expelled are 'ukkhittānuvattakā'. 'Etesaṃ' means of the 'ukkhittānuvattakā'. Again, 'etesuṃ' means of the 'ukkhepakā'. 'Pakkha' means a friend.