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with legs inserted by striking and piercing into the body. Nāgadantakādīsūti means among Nāgadantaka and so on. Nāgadantaka means like an elephant's tusk, the 'ka' is for similarity; Nāgadantakādayo means those of which Nāgadantaka is the first. The word 'ādi' includes wall pegs and so on. The Eighth. 9. The Training Rule for a Large Monastery 135.In the ninth, piṭṭhasaṅghāṭassa means of the door frame. It is called piṭṭhasaṅghāṭa because it has a joint, a coming together, of the two door panels at the back. The connection is: "stated in the Kurundī". The connection is: "stated in the Mahāaṭṭhakathā". Taṃ means that statement in the Mahāaṭṭhakathā. Similarly in "tadevā" (that very thing). Hī means indeed, or because. The connection is: "not only stated by the Mahāaṭṭhakathā teachers, but also done by the Blessed One". Since the door frame is inseparable from the bolt, even when "for placing the bolt" is said, the meaning "for placing the door frame together with the bolt" should be taken. Therefore, he says: "for placing the door frame with its panels". Ag A bolt is a door panel. “This very meaning” is what was said by me, the connection is “referring to this very meaning.” “Therein” refers to the phrase “for placing a bolt.” “Intention” means the Buddha’s purpose. The word “hi” indicates elaboration. “Trembles” means trembles violently. “Moves” means moves slightly. “By that” means by that cause of loosening and falling. In the Mātikā and the Padabhājanīya, since there is no connection for the word “for placing a bolt,” to show its connection, it was said “therein,” etc. “Therein, therein” means there is no mention in the phrase “for placing a bolt.” The arising of the meaning, of the cause, is “atthuppatti,” and that itself is called “aṭṭhuppatti,” by changing “tthakāra” to “ṭṭhakāra.” It should be understood from the context. “Whatever word was said” is the connection. “Whose” refers to the Great Monastery. “Above” means above the door. “In three directions” means on both sides, and above, in three directions. “Even there” means even in a small monastery. “That” refers to the wall. “Even with incomplete plastering” means even with plastering that does not completely cover the door’s dimensions. “By the highest measure” means by the maximum extent. The intention is: it should not be plastered beyond arm’s reach. It should not be plastered only in three directions; if there is space for plastering, it should also be plastered below, so it says “if it has,” etc. “Its” refers to the monastery. “They close off, they cover the light,” so when “ālokasandhī” is said, it means only window panels, showing this, it says “window panels are called.” “Drinks the wind” is “vātapāna,” a door; the panels placed in it are “vātapānakavāṭakā.” “They” refers to the window panels, the connection is they strike. “Therein” refers to the window opening. “In all directions” means on both sides, below, above, in four directions. The word “therefore” is the reason for the two words “should be plastered or caused to be plastered.” “Therein” refers to the phrase “for the finishing of the window opening.” “By this” means by white color, etc. “All this” means all this white color, etc. “What” is the task. “What is to be done is the task” is the connection. Separated by another word. And the word 'dvatti' forms a compound with 'pariyāya', so it is said: "two or three coverings." Two or three coverings collected together is 'dvattipariyāyaṃ', a 'digu' compound of collection, and when 'ti' follows, the 'a' of 'dvi' becomes 'a'. 'Parikkhepo' means a successive enclosure. Because the prefix 'apa' indicates negation, "aharite" (not green) is said. Here, in the word "apaharite". The connection is that "harita" (green) is intended by this. In the primeval age, grain that appeared before 'aparaṇṇa' is 'pubbaṇṇa' (early grain), and later, grain that appeared after 'pubbaṇṇa' is 'aparaṇṇa' (later grain), having changed the two 'na's to two 'ṇa's. Therefore, because it is intended thus. 'Vutta' means sown, just as in "the Blessed One, Sumedha-become," even though the Bodhisatta had not attained enlightenment, he is called "the Blessed One, Sumedha-become" because it was bound to happen, similarly, a field not yet green is called "green" because it is bound to happen, this meaning is shown by "in whichever field," etc. "Ahariteyeva" means in a field entirely without greenness, this is the connection. Even there, in a non-green field. The word "piṭṭhivaṃsassa" (of the ridge-pole) is the genitive of ownership in the word "passe" (on the side), by this a normal house is indicated. The word "kūṭāgārakaṇṇikāyā" (of the pinnacle of the gabled house) is the genitive of ownership in the words "upari, thūpikāyā" (above, of the spire), by this a mansion etc. with a single gable is indicated. "A monk standing" is the connection. "Any person sitting" is the connection. "Of that" means of the standing place. "Anto" means inside, for this place is a place of falling, this is the connection. 136. "Chāditaṃ nāma" (covered, indeed) - here the word 'chādita' has the sense of a state, therefore it is said "chādana" (covering). "Ujukameva" (straight indeed) means straight upwards from the raising of the covering. That is the covering. "Apanetvāpi" (even having removed) means even having destroyed. "Tasmā" (therefore) means because it is obtained, therefore, it should be departed, this is the connection. "Parikkhepena" (by enclosure) means for one who covers with an enclosure, this is the connection. "Idhāpi" (even here) means even in a temporary covering, having resolved, this is the connection. "Tuṇhībhūtena" (by one who has become silent) means having become silent. "Chadanuparī" (above the covering) means above the covering. This is true. Regarding "if it is more than that," showing that "more than that" means more than two or three times, he says, "or of the three paths," and so on. 137. "Karaḷa" means to be cut with the hand, to be severed, to be plucked, or to be taken. Since it is made from the meaning of "pakaraṇa" (material) and so on, it is just a handful of grass. Therefore, he says, "a handful of grass." The ninth. 10. The training rule concerning living beings 140. In the tenth, "knowing" means one who goes, etc., so he says, "knowing." "Sapaṇaka" means that in which there is a living being. "Etam" means this water. Even if one knows oneself, or makes others know, one still knows. Therefore, he says, "in whatever way." "Sapaṇakaṃ udakaṃ" (water with living beings) is a word used in the sense of an instrument. Therefore, he says, "with that water." "Pubbe" means in the training rule about digging the earth, and so on. "Tattha" (there) refers to the phrase "should sprinkle or have sprinkled." "Dhāra" means a stream. "Mātikaṃ pamukhaṃ" means facing the main channel. "Tattha tattha" means in that very place. The construction is: "leads from one place to another place." Even though "sapaṇakaṃ udakaṃ" is a general term, it is fixed in a specific sense. And since one who desires a specific meaning should not use a general term, showing that here it is spoken with reference to specific water, he says, "but this," and so on. The connection is: "but this is not stated." "Yaṃ" (which) is the subject in the phrase "goes" (gacchati). "Yattha" (where) refers to in which water. The tenth. The chapter on living beings, the second. 3. The chapter on admonition 1. The explanation of the meaning of the training rule on admonition 144. In the first of the Bhikkhuni chapter, "tesaṃ" (of them) refers to the elder bhikkhunis. The construction is: "having left noble families, they went forth." The connection is: "the daughters of families speak of their existing virtues." The word "ñātimanussānaṃ" (to relatives and people) is the dative case for the word "kathayanti" (speak). "Kuto" means from which elder bhikkhuni. "Tesaṃ" (of them) refers to the virtues of the elder bhikkhunis. The connection is. Expecting the word "kathetuṃ" (to speak), instead of saying "vijjamānaguṇe" (existing virtues) in the accusative, expecting the word "vaṭṭantī" (are suitable), it is said "vijjamānaguṇā" (existing virtues) in the nominative. "Hī" means this is true, or because. "Tato" (from that) means from the reason for speaking, "they brought" (abhihariṃsu) is the connection. blind. By that, it is for the purpose of bringing near. Of them, it is of the group of six. Among them, it is among the bhikkhunīs. The word "bhikkhunīs" is the object of the word "having approached." The approach of the group of six to the bhikkhunīs is due to the craving for gain; the approach of the bhikkhunīs to the group of six is due to their fickle minds. Thus, there is a distinction between those who approach each other. Showing that "animal talk" is useless talk, he says, "animal talk." Even on the path to heaven, what then to say of the path to liberation? Talk that arises concerning kings is "king talk." By the word "etc.," he includes talk about thieves and so on. 147. Those bhikkhus, that is, the bhikkhus of the group of six, should be connected. Those by whom the truth has not been seen are "unseen-truth-possessors"; their state is "unseen-truth-possession." Therefore, the connection is "having bound due to unseen-truth-possession." Of them, it is of the group of six. By another means, that is, by a reason other than having obtained authorization, namely, by what is called "having obtained authorization," he wishes to act. This is the connection. "Beyond" means "after" or "above." "Doing so" means "having made them external, he speaks." "Indeed" means "truly" or "because." Because they have not existed before, therefore he makes them external. This is the meaning. There, in the statement "I allow," etc. Here, the word "vantusadda" is used in the sense of praise, excellence, and constant connection. Of him, that is, of one who has obtained authorization. That is, virtue.