English
Vatthukittanavasena vā means or by way of enumerating the matters of the offenses. Nāmamattavasena vā means or merely by way of the name, such as "Saṅghādisesa offenses." Here, the word 'matta' means 'only', and thereby it excludes the matter. Tattha means in the phrase "merely by way of the name." Sajātisādhāraṇa means sajāti is one's own kind, and sādhāraṇa by that is sajātisādhāraṇa. Sabbesaṃ, or sādhāraṇa with all offenses is sabbasādhāraṇa. Tattha means among the two kinds of names. Sabbasādhāraṇanāmavasenāpi, here the word 'pi' indicates that "Venerable Sir, I have committed many Saṅghādisesa offenses concealed for one day," and so on, by way of the name common to the same kind, and "Venerable Sir, I have committed many Saṅghādisesa offenses..." that it is proper to say "who are covered for one day" in such a way as to be common to both. "Hī" means truly. The meaning is that all this, such as probation, is an act of Vinaya. "Vasati" means to dwell, "āpatti" means an offense, "ettha" means here, "tadāyattavuttitāyāti" means because its existence depends on it, so "vatthu" means the basis. "Go" is said to be speech or knowledge, that which protects it is "gotta." "Tatthāti" means among these four kinds of bases, etc. "Tatthāti" means among those words. "Sukkavissaṭṭhiṃ kāyasaṃsaggantiādinā vacanenāpīti" means also by words such as "emission of semen, bodily contact," and here the word "ādi" includes words like "duṭṭhulla" (gross). "Idha panāti" means in this place. "Yo yoti" means whoever, whether Tissa or Phussa, has committed an offense. "Evaṃ ārocetabbanti" means it should be announced in the manner to be stated. What should be announced? The meaning is that it should be announced: "Venerable Sirs, I... (etc.)... may the Saṅgha hold." "Vedayāmahanti" means I announce. The meaning is, I make known my state of probation to the Saṅgha, or I make it known to the Saṅgha. "Vedayatīti manti" means he makes known to me. The meaning is, he makes known my state of probation to the Saṅgha, or he makes it known to the Saṅgha, so may the Saṅgha hold me. In many commentary texts, there is the reading: "when announcing to three or more, 'Venerable Sirs, hold me'." In some commentary texts, there is only the reading: "when announcing to three, 'Venerable Sirs, hold me'." It is the same in the section on Mānattā below. There, "atirekānaṃ" means that if one wishes to speak in the singular, referring to the Saṅgha when announcing to more than three, one should say: "may the Saṅgha hold me." If one wishes to speak in the plural, referring to many bhikkhus, as in the case of three, one should say: "may the Venerable Sirs hold me." This is said according to grammar, and it should be understood that it is not about the failure of the Vinaya act. "Vihāreyeva rattipariggaho" means that the counting of nights should be within the monastery, indicating that one should observe probation even within the upacāra boundary. "Upacārasīmanti" means the boundary of a delimited monastery, or the boundary of an undelimited monastery. Of the one who has gone to the other shore. He is a bhikkhu under probation. Let it be for the bhikkhu who has come. From that day, from the day the offense was concealed. For the removal of doubt, whether one should live on probation for the same number of days as the offense was concealed, or not; for the removal of that doubt. Because he has lived on probation. He is the bhikkhu who has lived on probation. This is the penance to be given. That is the penance for a concealed offense. Six nights, six nights gathered together is six nights, a dvigu compound. Instead of saying "charatta," to make it easy to pronounce, the 'cha' sound is lengthened and thus spoken, and this is a usage for continuous connection. It is permissible to give penance for an unconcealed offense, is the connection. By this, it shows that it is permissible to give the previously mentioned penance for a concealed offense, even by combining it with this penance for a concealed offense. Even so, it is called penance for a concealed offense in relation to the original penance. How is it permissible to give? is the construction. Let it be for the one asking for penance. Corresponding to that, corresponding to that request. If there are two concealed offenses, here 'two' is just an example, because more than that can also be taken. In all cases, in all, whether one or many. Just corresponding to that, just corresponding to the giving of that penance. But here, in the penance for a concealed offense. Thus, etc., is the conclusion. The penance that is given, is the construction. Here, in the penance for a concealed offense. The remaining, the remaining from unconcealed probation and concealed probation. There, in the two remaining probations. At the end of the practice of an unrighteous penance, the permitted probation, is the connection. In what matter is it permitted? He says, "in this matter." He is the pure one, it should be given, is the connection. This is knowing and not knowing. There, in the two pure ones, it is called the minor pure one, is the connection. The bhikkhu who, says, is the connection. From the day it was reported, from the day the offense was reported. That is the minor pure one, it should be lived on probation by the one living on probation, is the connection. He took. He took the probation. Other than what was taken, from the month. “There is no act of giving probation,” by this, it shows that there is no act of taking probation, because it must be given to the one who takes, or because it must be taken by the one who gives. It also goes up, because one must observe probation for a time other than the time of taking probation, it also goes up. It also goes down, because one must observe probation for a time less than the time of taking probation, it also goes down. This is the going up and down. Of that, of the pure probation. Dependent on one, there are two, three, or many, he says, “because without one, there are no many.” Thus, having shown the minor pure probation, showing the major pure probation, he says, “but whoever,” etc. That is the major pure probation. The meaning is, “for as long as the day of ordination is, for that much time.” It does not go up, because there is no time for going up, it does not go up. Here, in the pure probation. This is called pure probation, is the conclusion. There, in the three kinds of combined probations. “Probation to be given by shaking off and combining,” by this, he shows the meaning of the word “odhānasamodhāna” as probation to be given by shaking off and combining, and by “parivāso,” he shows the form of the taddhita ṇa suffix. And here, the meaning of the component words should be made: “odhāna” is what is shaken off, or what should be shaken off; “samodhāna” is what is combined into one, or what is gathered. By “makkhetvā,” he shows the acts of shaking, destroying, and washing of the root “dhu.” That is the odhānasamodhāna, “has come” is the connection. Here, in the odhānasamodhāna. Whoever is the bhikkhu, “conceals” is the connection. The meaning is, “whoever is the bhikkhu observing probation, or worthy of penance, or performing penance, or worthy of rehabilitation.” The phrase “with the former offense” is a co-occurrence with the phrase “or equal.” In the phrase “lesser,” it is an ablative of case, or an ablative of inferable object. By “having made it a day before,” by this, Here, "having shaken off" shows just the meaning stated by the root "dhu". "Covered by a deficient side" means covered by what is less from the side. "By this method" means by this method stated in the section. "There" means in what is additionally covered from the root offense. "Having caused to be revealed" means having caused the covered state of the intermediate offense from the root offense to be revealed. "Here" means in the covered offense. "Measure" means reason. "Which" means offense. "There" means in the root offense to be done by way of being a root. "The other" means the root offense to be done by way of being a root. "Having combined" means having combined. The meaning is "having put in." The construction is: "one or which offense is the longest covered." "The longest covered" means those offenses covered for a long time among all offenses. "Of those" means of offenses. "By value" means by determination. The word "aggha" here signifies the meaning of determination. In the Abhidhāna (in Abhidhānappadīpikā, verse 1048) it is said: "'Aggha' is in value and worship." Here, the meaning of the word "and in value" should be understood as the determination of the root. Showing that very meaning, he said: "by way of the determination of nights for those." By these words, it shows the meaning of the word "aggha-samodhāna" as the residence (parivāsa) to be given by combining the determination of nights by value. And here, because "the longest covered" is said, although the reading with the third letter, signifying the meaning of "extreme," seems appropriate. Nevertheless, that reading should not be taken. Why? Because it is not written in many Pāli manuscripts and commentary manuscripts. Indeed, in many ancient manuscripts, only the reading with the fourth letter is written, therefore only that reading should be taken, not another, so it should be understood. That is aggha-samodhāna. The connection is "just come." The connection is "but for which monk, covered." "All" means entire. By the verse on a thousand offenses – The construction is: "having covered a thousand offenses for a hundred nights." And by this method, the appropriateness of the reading with the fourth letter of the word "aggha" in "aggha-samodhāna" here should be understood. A combination of value to be given by combining the value with a ten-night limit is the value-combination. Whatever probation is given by bringing together offenses having various grounds, this probation