English
" There is also the reading "apekkhitācāro." "Upaparikkhitācāroti" means "one whose conduct has been thoroughly examined." Here, in "Visayhāti," the prefix "vi" with the root "sah" means "to overcome," and the suffix "tvā" is present, so it says "having overcome." "Anapagatanti" means "not departed from the cause." The connection is "bhaṇanto bhikkhu" (the monk speaking). To show this meaning, it says "yasmā hī" and so on. "Soti bhikkhu" (that monk), the connection is "na hāpetī" (does not diminish). By "Usūyāyā" (by envy), the going by the path of fault is taken, so by "agatigamanavasenā" (by way of going by the wrong path), only the remaining wrong paths are intended. "Soti bhikkhu" (that monk). "Chambhati cevāti" means "he is stiff, he becomes rigid." "Vedhati cāti" means "he trembles." "Yo cāti" means "but the monk." "Īdisoti" means "such a one," that is, one who does not speak out of envy or by way of a wrong path. "Kiñca bhiyyoti" is a collection of particles, meaning "what more is there to say beyond what has been said?" The connection is "the meaning of that verse should be understood." "Yoti bhikkhu" (that monk). "Hīti" means "indeed." Here, in "Kālāgatanti," to show the appropriate time to be taken and the locative tatpurisa compound, it says "arrived at the time suitable for speaking." "Vacoti" means "word," not primarily "speech," but rather "the person having speech is primary," so it says "vadanto" (speaking). Here, in "Ācerakamhi ca saketi," to show the meaning of "this is the teacher's, this is his own," it says "in his own teacher's doctrine." Due to being a verse, the word "ācariya" should be changed to "ācera." By "Vāde," it shows the form of the "ṇika" suffix used in this sense. Here, in "Alaṃ pametunti," the word "alaṃ" means "capable," and the word "pama" means "to weigh," so it says "capable of weighing." Here, in "Kathetaveti," the suffix "tava" mostly indicates the passive voice elsewhere, but here it indicates the active voice. He said: "It should be told." "Skilled in the place of error" means skilled in the place of error. This verse was spoken, so it is connected. The tradition should be told. "This is the meaning here" means this is the meaning in this verse. By "going," it shows the meaning of "going" for the root "vaj" in "vajantī" (going). By "one's own teacher's doctrine," it shows the meaning of the word "taking one's own." For the teacher's doctrine is called "taking" because it is to be taken, to be grasped. "Conforming to that" means conforming to that matter. "A bhikkhu explaining" is the connection. "By the eight qualities of a messenger" means by the eight qualities of a messenger, as stated: "He is a listener, a teller, a learner, a rememberer, an understander, an explainer, skilled in what is coherent and incoherent, and not a quarrel-maker." "Whose messenger's duty?" He said: "Of the Sangha." These are the messenger's duties, and those very actions are the messenger's duties, in them. "This is the collection of meanings, it is said" is the connection. Or, "this" means this meaning. "It is said" means it is said. In the latter method, a gender inversion is to be seen. "Having brought, they offer, they worship" means givers of offerings, of their offerings. "To be offered, to be worshipped, having brought" means an offering, that offering. "In the affairs of the Sangha" is the locative of determination. Therefore it is said: "of each and every affair." In "karavaco" (doing speech), it is said "karavaco" instead of "vacokaro" (speech-doer) due to the nature of the verse, by way of word inversion, so he said: "doing speech." By "by doing speech," it shows the scope of the word "tena" (by that) in "na tena maññatī" (he does not think by that). "A bhikkhu incurring an offense is an offense" is the connection. And in "tassā ca" (and of that), the "smā" ending should be changed to "ssā." "As" means in what manner, in the manner of a disciplinary act. "In which" means in how many matters. "Both of these are analyses" is the connection. "Of the bhikkhu." "Of the word for rising from an offense" means the word "pada" here means "reason," and the genitive case can also have a locative meaning, so he said: "rising from an offense." "in the matter of the ground." By "skilled" is meant clever, wise; one who knows, understands evil, is called "expert" by the meaning of the word. The bhikkhu, practicing, goes: this is the connection. By "duty" is meant the bringing back, the tradition; here it shows the scope of that word. By "which" in "this also" here, it shows the indefinite nature of the word "this." "Everywhere" means in the entire Kosambaka chapter. Thus, the explanation of the Kosambaka chapter commentary is finished. Thus, in the Samantapāsādikā, the Vinaya commentary, in the Mahāvagga commentary, the explanation is finished. By the name Jādilañchita, recited by me for many; of the Mahāvagga chapter, the method of explanation is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Explanation of Pācittiya and so on. Explanation of the Cūḷavagga. Thus, of the Mahāvagga chapter, having made the method of explanation; now of the Cūḷavagga, I shall make the method of explanation. 1. The Chapter on Acts. 1. The Discourse on the Act of Rebuke. In the first chapter on acts of the Cūḷavagga, this meaning should be understood: this is the explanation. The word "of the Cūḷavagga" has a part-whole relationship with the word "in the chapter on acts." "First" means from the chapter on probation and so on, or first among the chapter on probation and so on. The particle "ca" and the particle "ca" indicate a non-collective dvandva compound for the word "pale-red." Showing that the names of the supporters, by way of metaphor, are also the names of their co-residents and pupils, he says "their dependents also," and so on. By the word "pi" (also), the metaphorical meaning is summarized. By "very strong," it shows that the meaning is superlative, because the two words "strong" and "strong" are spoken as synonyms. When it should be "strong, strong," it is said thus by making it long due to a speech-stylistic device. "You speak against" means "you speak in a hidden place." By this, in "you consult," it shows the meaning of the root "mant" as "to speak secretly." In matters, in acts of doing and speaking, they are sufficiently capable. "Are sufficient, especially for them," showing that they are "more sufficient," he said, "are more capable." Discourse on the Twelve Unrighteous Acts 4. In "done not in the presence," and so forth, this is how the determination should be understood, is the connection. Showing that "not in the presence" means devoid of presences, he said, "done without the presence of the Sangha, Dhamma, Vinaya, and the individual." By "without having questioned," he shows the 'a' form of the 'tvā' suffix in "appaṭipuccha." "Of him alone" means of the accused alone. In "not leading to confession," showing another meaning of the 'a' (prefix), he said, "pārājika... or..." "Here" means in the act of reproof. "Nine terms" means in the nine terms, and this is the locative case for specification. The connection is "in the nine terms mentioned in the previous three triplets." It should be connected with the word "each." "By these" means by these two terms. "Twelve triplets" means mixing the nine triplets with the previous three triplets makes twelve. "Even in the bright fortnights" means also in the bright fortnights, by way of absence of prohibition. 6. By "for those who have gone forth," it excludes the unsuitability for householders. By "with sorrow," etc., the word "etc." includes "with joy." In this place, in all Aṭṭhakathā texts, starting from the passage "one should not give ordination, meaning one should not give ordination as an upajjhāya," up to the passage "one should not cause strife, meaning one should not cause strife by joining one another," the commentary passage on the eighteen duties of proper conduct is written. That passage should not be written in this place. Why? Because it does not follow the Pāli sequence, and because it is stated in the Aṭṭhakathā itself, "We will explain the eighteen duties of proper conduct in the section on probation," and because it is explained there in the section on probation (Cūḷava. Aṭṭha. 76) as stated. Therefore, that passage is not an ancient passage; it should be seen as a later insertion. "O bhikkhus, of three bhikkhus," etc., is the connection to what was said. "Even by each one" means even by each one of the three factors. By this, the generation of a constituent sentence... He shows the state of a smith. This is true. It is said that the characteristic of one who is frequently guilty of offenses, especially the one to be expelled, is an ingredient. Here, the word "iti," which denotes a manner, should be understood as having been omitted. The same method applies to the next. That by which one is reproved by this disciplinary action is "tajjanīya" (reprovable); that very action is "tajjanīyakamma" (act of reproval). That by which a fool is made to associate, is made to be dependent by this disciplinary action, saying, "You must live dependent on us," is "niyassa" (act of dependence). Since it belongs to the Divādi group, the "s" becomes double, as in "nassaṃ vassaṃ" (perishing, raining), etc. That very action is "niyassakamma" (act of dependence). That by which one is expelled from a village, etc., by this disciplinary action is "pabbājanīya" (expellable); that very action is "pabbājanīyakamma" (act of expulsion). In the three, meaning in the three types of characteristics: one who causes quarrels, one who is frequently guilty of offenses, and one who corrupts families. The connection is: by any one characteristic. The connection is: if it is proper to perform all actions. If this is the case, the connection is: this statement mentioned in the Campeyya Khandhaka (Mahāva.