English
"By this action" means by the action of covering with grass. "Excrement covered with grass is well-settled, just as covered by a grass-covering is well-settled" - this is the connection. "Thus" means therefore. 213. "Heavy offense" - here, even though Thullaccaya is a heavy offense, it intends only Pārājika and Saṅghādisesa, so he says "Pārājika and Saṅghādisesa." "Connected with laypeople" - here, showing the meaning of the word "connected with laypeople" as "connected with laypeople," he says "of laypeople" and so on. The word "by a low one" should be connected with the word "reviling and disparaging." "In lawful promises" is the locative case in the sense of a sign. 214. "At the end of the formal act, they arise" - this is the connection. "There" means in the place of settling the dispute. "Even with minds set elsewhere" means with minds set or placed in another place from the decision of the dispute. "From the ordination circle" means from the boundary of the ordination ground. "But those" means but the bhikkhus, or making a declaration of seeing, or not having come, or having sat - this is the connection. "Or by them" means or by the bhikkhus deciding the dispute. "There" means the decided dispute. place. Having given consent means having given consent to the Sangha. In "pariveṇādīsu" (in the monastic cells, etc.), the word "ādi" (etc.) includes residences and so forth. "Te" (they) refers to the bhikkhus. 8. Discourse on Legal Questions 215. In "vipaccatāyāti" (for the sake of distress), "vipaccaṃ" means that which falls or occurs in a state of distortion, which is mental suffering. "Vipaccatā" is that very thing. To show its meaning, it is said: "for the sake of mental suffering." By "pharusavacanaṃ" (harsh speech), it is shown that the word "vohāra" (expression) is a synonym for "vacana" (speech). In "yo tattha" (who there), to show the scope of "tasmiṃ" (in them), it is said: "among those who are accusing." The connection is "yo upavādo" (which is an accusation). The connection is "etaṃ padaṃ anuvadanā" (this word is "anuvadanā" - accusation). "Ākāradassanaṃ" (showing the manner) means showing the manner of accusation, or it is the cause of showing. By "punappunaṃ" (again and again), it is shown that the prefix "anu" in "anusampavaṅkatāti" (is inclined towards) does not have a meaning of cutting off. "Tattheva" (in that very thing) means in accusation itself. "Sampavaṅkatā" (inclination) means being properly and thoroughly inclined or bent. In "abbhussahanatāti" (excessive urging), to show that it is excessive urging, it is said: "kasmā" (why) and so forth. In "anubalappadānaṃ" (giving additional strength), to show that it is giving strength again and again, it is said: "purimavacanassā" (of the former statement) and so forth. In "kiccayatā" (the state of being a duty), it is said that the addition of the letter "ya" is for the purpose of increasing the consonant, as in "mā paṇḍiccaya" (do not be clever) and so forth, thus: "kiccameva kiccaya" (duty is indeed duty). By "ubhayaṃpetaṃ saṅghasseva adhivacanaṃ" (both of these are designations for the Sangha), it is shown that the word "kiccakaraṇīya" (duty to be done) is an agentive word, for the Sangha is called "kicca" and "karaṇīya" in the sense of "karoti" (does). Its state, "kiccayatā" and "karaṇīyatā," when spoken, refers only to the Sangha's action. Therefore, it is said: "ubhayaṃpetaṃ saṅghakammasseva adhivacanaṃ" (both of these are designations for the Sangha's action). If it were an objective word, then by saying "kattabbaṃ iti kiccaṃ, karaṇīyaṃ" (that which is to be done is a duty, to be done), the Sangha's action would be obtained, and the suffix "tā" would be superfluous. If this were the case, the meaning of the words "kiccayassa bhāvo kiccayatā, karaṇīyassa bhāvo karaṇīyatā" (the state of a duty is "kiccayatā," the state of what is to be done is "karaṇīyatā") would not need to be made, but it is made. Therefore, it should be understood that it is not an objective word. "Tasseva" (of that very thing) means of the Sangha's action itself. "Tattha" (there) means in the non-denial. In the four acts such as *okanā*. *Sīmaṭṭhakasaṅgha* means "the Sangha residing in the *upacāra-sīmā* and so forth." Here, *sodhetvā*, purification means bringing the Sangha within the boundary into hand-reach, bringing the consent of those worthy of consent, and excluding from the boundary. To show that very meaning in part, it is said, "having brought the consent of those worthy of consent." *Apalokana* is that by which one declares or asks permission; that very act is the *apalokanakamma*. "In the manner stated" means in the manner stated, beginning with "having purified the Sangha within the boundary." That by which one makes known to the Sangha, the group, or individuals, beginning with "Let the Sangha hear me," is *ñatti*; that very act is the *ñattikamma*; that which has a *ñatti* as its second part is *ñattidutiya*; that very act is the *ñattidutiyakamma*. Here, although the *ñatti* is placed first, and the *kammavācā* is second, it is said "motion-second" by using the term in reverse order, like in "touch-fifth" and so forth (Dhatu. 316). Here, in "touch-fifth," although in the *Dhammasaṅgaṇī* (Dha. Sa. 1 onwards) it is said "there is touch, there is feeling, there is perception, there is volition, there is consciousness," with touch mentioned first, it should be understood that in the *Dhātukathā*, "touch-fifth" is said by using the term in reverse order. The same method applies to the *ñatti-catutthakamma*. "By one *anusāvanā*" means an *anusāvanā* is that which should be announced immediately after the *ñatti*; by that. "And by three *anusāvanās*" means an *anusāvanā* is that which should be announced immediately after the *ñatti*, or repeatedly three times; by those. "Therein" means in the four acts. Here, in *apaloketvā*, showing the result, it is said, "It should not be done by way of a *ñattikamma* and so forth." By the word *pi* in *ñattikammampi*, it shows not only the *apalokanakamma* but also the *ñattikamma*. Here, in *ñattidutiyakammaṃ pana*, the word *pana* indicates a special meaning or an alternative side. "Therein" means in the two acts. *Garukāni* means not light. *Avasesāni* means remaining from the six acts; the connection is "such light acts." "The remaining three readings, the connection is 'by convention'. And 'apaloketvā' (having announced) means, the word 'pi' (also) summarizes 'having announced the motion-second formal act'. Showing the exclusion of other meanings, he says: "However, it should not be done by way of a motion-act or a motion-fourth act." The connection is 'a motion-fourth act should be done'. Here, in the section on settlement. However, the connection is 'it has come in detail'. Of these, of the four acts. However, the connection is 'that meaning which is not clear'. There, in the four acts. That is the meaning. Thus, when explaining in this very section on acts. 'Hi' indicates a quality obtained. 'Suviññeyya' means easily understood. 216. 'By way of the Pāli itself' means 'not by way of the commentary'. 220. 'By which' means 'by the thought-arising'. By this, he shows the meaning of the word 'vivāda' (dispute) as 'they dispute by this'. And 'by settlements' - the word 'ca' (and) has the meaning of summarizing. Therefore, it summarizes not only 'dispute', but also 'case'; or, 'by settlements' means 'by settlements alone'. By this, he shows the meaning of the word 'adhikaraṇa' (case) as 'it is settled, it is appeased by settlements'. Dispute itself is the case, a dispute-case. By this and similar methods, the word 'ādi' (etc.) includes the meanings of words like 'anuvāda' (reproach), meaning 'they speak by this thought-arising, by denigration'. 222. 'By way of what is spoken with reference to' means 'by way of the word spoken with reference to what is blameworthy in the world'. Explaining the meaning of 'spoken with reference to', he says 'for in which' and so on. There, the construction is 'in which case of offense, such as digging the earth'. In that, in the case of offense in the wholesome mental factor. Therefore, because it cannot be said, therefore. This is the statement 'there is no wholesome offense-case', the connection is 'it is said'. Having shown what is unsaid with reference to, showing what is said with reference to, he says "but this is said with reference to". There, 'but this' means 'but the reason is with reference to', this is the connection. The construction is 'which offense-case'. In the word 'lokavajja' (worldly blame), it is in apposition. In the world, by the world, or "To be avoided" means what is blamed by the world. That is the basis for an offense. Therein means in the basis for an offense. "Variety" means various imaginings, or various reasonings. "Which, however," means the basis for an offense, however. In the phrase "blamed by the precept" it is in apposition. To be avoided due to the precept of the Blessed One is "blamed by the precept." That is the basis for an offense; it is unwholesome, is the connection. "Anything" means even a little, meaning one incurs it without knowing whether it is an offense or not. Therefore, because it is indeterminate, therefore. Therein means in the basis for an offense that is blamed by the precept. "The basis for an offense... ...wholesome" this statement was spoken, is the connection. If one incurs it with a wholesome mind, then surely the basis for an offense should be called wholesome, so he says, "If, however," and so on. "Which" means the basis for an offense. "This is called... ...wholesome," if one were to say this, is the connection. Sheep's wool and the "foot-by-foot" rule are sheep's wool and foot-by-foot rules; those are the beginnings of which, so "beginning with sheep's wool and foot-by-foot rules," and those are the origins of which, so "having origins beginning with sheep's wool and foot-by-foot rules,"