English
"Beyond that" means beyond those three. "Having various grounds" means having various grounds. "Of those" refers to those having various grounds. "Only in the chapter-house boundary" means only in the boundary of the chapter-house, in the chapter-house precinct. "Therein" means only in the chapter-house boundary. "We make known" means I make known. The meaning is, "I make known to the Saṅgha my state of undergoing penance." "He makes known" means he makes known, the intention is, "May the Saṅgha hold me thus." "In the manner stated" means in the manner stated in the chapter on probation. "Should be laid down" means it should be laid down by saying, "I lay down the penance, I lay down the practice." "From the chapter-house" means from the chapter-house precinct. "He too" means even he who goes along. By "not announced in the chapter-house," it shows that it should be laid down even without announcing it to the one to whom it was announced in the chapter-house. "It should be practiced by the one announcing" is the connection. Because the practice is difficult to fulfill for one dwelling with dissimilar ones, it is said, "similar bhikkhus dwell." "By four or five" means the word "or" includes even more than that. "From a place suitable for enclosure" means from a place suitable for enclosure as stated in the chapter on robes (Mahāva. aṭṭha. 379). "Having gone beyond two clod-throws" is said to avoid the proximity of the sound of bhikkhus' chanting, etc., in the monastery. If one is not free from the proximity of sound, then one should go beyond even more. "Having gone away" means the sound of the words of bhikkhus on the path. having entered, for the purpose of abandoning the proximity of the dwelling. "By a bush or by a fence" is said for the purpose of abandoning the proximity of seeing. Here, "proximity" means the place where one stands and sees or hears; that very area. "Another" means another than four or five bhikkhus. "This one" means this bhikkhu undergoing the mānatta discipline. By "having entered the twelve-cubit proximity," it is shown that one goes without entering, without knowing, and there is no break in the night. Here, it should be announced even to those who have been seen or whose voices have been heard, standing outside the twelve-cubit proximity. And it should be understood that it must be announced even to those unseen and unheard, who have entered within the twelve-cubit proximity. "If there is a duty" – this is said to show the reason for the one who goes. Even if there is no duty, it is permissible to go. "He also" means even one bhikkhu. By "having announced to him," it is shown that if not announced, there is an offense of breaking the rule. When announced and entrusted to one, he asks, "Is there no fault of performing in a deficient group, or no absence?" and says, "This one..." and so on. There, "this one" means the bhikkhu undergoing the mānatta discipline. The connection is: "for whatever reason he stayed, for that reason." "And having considered the presence of bhikkhus" means that when they come in the usual way, they go without announcing to him; therefore, the meaning is "having considered the presence of bhikkhus within the twelve-cubit proximity." And here, by "having announced to the group," it shows the absence of the fault of performing in a deficient group. By "having considered the presence of bhikkhus," it shows the absence of the fault of absence. "They go" means the bhikkhu to whom it was not announced before. "This" means announcing to the one to be seen first and entrusting it. By "the protection of one whose duty is entrusted," it shows that for one whose duty is not entrusted, it must be announced to all who have entered within the proximity. "This one" means the bhikkhu undergoing the mānatta discipline; "stands" is the connection. "By him also" means by the bhikkhu undergoing the mānatta discipline; "it should be requested" is the connection. "He" means the bhikkhu whose duty is not entrusted. There, in the statement "he should be reinstated." The connection is: "this reinstatement procedure is stated." "And this" means the reinstatement procedure. . Of those offenses. Thus, etc., is the conclusion. But a concealed penance must be given, is the connection. By "for a concealed one," etc., it shows the meaning of the word that the penance to be given for a concealed offense is a concealed penance. That is a concealed penance. 2. The Story of Probation 102. Of that, meaning of the concealed penance. Having combined, here in the story of probation, having combined. The connection is: "We will show it here in the story of probation." Indeed, the word "here" looks to what precedes and follows. Here, intending to explain the probation in detail, he says, "This indeed," etc. The connection is: "The probation intended here is of three kinds." Among those, among the three kinds of probation. Explaining the statement, "for an offense concealed as it was," he says, "For someone indeed," etc. The connection is: "Just as for Elder Udāyi this offense was concealed for one day, so for someone an offense is concealed for one day." And just as for Elder Udāyi an offense that came later occurred, so for someone an offense is concealed for two days, etc. According to this method stated, the method should be extended further. Therefore, because an offense concealed for one day, etc., is one offense, etc., therefore, it should be known, is the connection. Explaining the state of concealment, he says, "This indeed," etc. Among those, in the reading "by ten aspects." An offense, meaning "this has the designation of an offense." And capable, meaning "and able." The root "hū" with the prefix "pa" is in the sense of capability. Among those, in that matrix. Which offense. And that bhikkhu. Among those, in that offense. This bhikkhu. Among those, in the offense. He stands on the side of the shameless, meaning he stands on the side of the shameless because he stands on the side mentioned as "intentionally conceals an offense" (Pari. 359). Regarding "pakatatto" (one whose case is settled), rejecting the meaning "has not committed a pārājika offense," he says, "one for whom the three kinds of suspension have not been performed." This, meaning the state of not being concealed, the statement "commits...etc....thought by the skillful ones." in the verse, "with a remainder" this prevents a pārājika offense. "Serious" here, it shows that only a saṅghādisesa is intended. "Disrespect" is disrespect for the training rule. "Fault" is a dukkaṭa offense. "By means of one who is expelled." "Whose" refers to a bhikkhu, "is not" is the connection. "Due to being of a timid nature" due to a timid disposition. The connection is: "for whichever bhikkhu dwelling in a mountain monastery." "In a mountain monastery" in a monastery built at the foot of a mountain, or within it. "When there is such an obstacle" is the connection. "It is uncovered for him" is the connection. "Uncovered, even if covered with the perception of no obstacle" means that even if one covers it with the perception of no obstacle, it is definitely an obstacle, so it is uncovered. "For him" for the bhikkhu. "Jaw-wind" wind causing illness in the jaw. "Pierces" pierces the jaw. "By this" by this bhikkhu. "Even if covered by one who perceives it as sufficient, it is definitely insufficient, so it is uncovered." "And if he wishes to cover" here, this tetrad should be understood: he wishes to cover and covers, he wishes to cover but does not cover, he does not wish to cover but covers, he does not wish to cover and does not cover. Regarding this, concerning the first case, it is said: "this is clear." Similarly, in the remaining matrices, a tetrad should be understood. In the first case of the four tetrads, it is covered, not in the remaining cases. Showing what is not clear, he says: "but if..." and so on. "Before mealtime" or "before the meal," "before the meal" means before the meal. In an avyayībhāva compound, due to the impermanence of the amitikāriya of the seventh case ending, it is said "purebhatte." The same method applies to "pacchābhatte" (after mealtime). Having shown the meaning of the second case, showing the meaning of the third case, he says: "but for whom..." and so on. The connection is: "for whichever bhikkhu dwelling in a place without bhikkhus." "Waiting, going" these are genitive cases showing disregard. Showing the meaning of the fourth case, he says: "but whoever..." and so on. There, "but whoever" means "but the bhikkhu." a, the connection is, he makes it manifest. Sabhāga means without enmity. Aya means a bhikkhu. The connection is, whether it be an Upajjhāya or an Ācariya. Lajjāya means for the sake of shame, because of shame, or due to shame. Hī means truly, or because, or here, in the place of declaring an offense. Averisabhāgassa means being without enmity and being of the same kind. Pakāsetukāmo means desiring to make it known to others. Upajjhāyassāpi, the word 'pi' shows what kind of talk it is when in the presence of another. Tattha means in the place of declaring an offense. Sabhāgasaṅghādisesa means a Saṅghādisesa of the same kind of matter. Suddhassa means pure from a Saṅghādisesa of the same kind of matter. Showing the manner of making it manifest, he says "and making it manifest," and so on. Iti imāni and so on is the conclusion. Tato means from knowing, the connection is 'beyond'. Ekāhapaṭicchannā means concealed for one day. The connection is, up to fourteen days, the connection should be made according to the number of days. Pakkhapaṭicchanna means concealed for a fortnight. Atirekapakkhapaṭicchanna means concealed for more than a fortnight. Saṃvaccharapaṭicchanna means concealed for a year. Tato vā means or for more than sixty years. Bhiyyopi means even more. Tato means from these three offenses. Para means more. Gaṇanavasena means by way of counting offenses.