Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭaka

Pācityādiyojanā

Pācittiyayojanā

Having respectfully bowed to the compassionate Lord, I will briefly compose an explanation for the Pācityādi.

5. Pācittiyakaṇḍa

1. Musāvādasikkhāpada-atthayojanā

Khuddakāna: Because they reveal subtle offenses, they are few; or because they are numerous in counting, they are many. The connection is to "of which sikkhāpadas." The word "yesaṃ" in "saṅgaho" is the sixth case in the sense of sameness. Saṅgahīyate - saṅgaho. The word "navahi vaggehi" is instrumental to both "saṅgaho" and "suppatiṭṭhito." Dāni: is an indeclinable adverb of time, a synonym for idāni, meaning in this time. Tesa: of the khuddakas, the connection is to "ayaṃ vaṇṇanā". Bhavati: here, the word ti is in the sense of certainty and indicates the future tense, like in "nirayaṃ nūna gacchāmi, ettha me natthi saṃsayo" (jā. 2.22.331). Although there is a word nūna to indicate certainty, as in "bhavati," the meaning should be taken as "this explanation will certainly be." Or, it indicates the inevitable future, like in "dhuvaṃ buddho bhavāmaha" (bu. vaṃ. 2.109-114). Although there is a word dhuva to indicate inevitability, as in "bhavati," the meaning should be taken as "this explanation will certainly be."

1."Tattha": the word is a determining aggregate in the words "musāvādavaggassa," meaning among those nine sections. Or, the first sikkhāpada means among those minor sikkhāpadas. Sakyānaṃ putto: Because they are able to prevent association with sisters or to protect against breaking worldly customs or mixing of castes, they are called sakyā. Or, because they built a city in the Sākavana grove, the former kings are called Sakyā. Because they were born in that lineage, even other kings are called Sakyā, meaning their son. The phrase "Buddhakāle" is the location in the phrase "pabbajiṃsu." The connection is "having left the Sakya clan." "Vādakkhitto": shows the meaning of being thrown by debate or being in a debate. "Yatra yatra": the connection is that it occurs in whatever view. Avajānitvā: having separated from the promise. The word ava indicates separation. "Apajānitvā" is also a reading, meaning having removed the promise. Dosa: the inappropriate fault, the connection is "being attentive." Kathento kathento: the word anta is a substitute for the word māna. It means being spoken. Paṭijānitvā: having made a promise. Ānisaṃsa: a faultless quality. Āha, "paṭicarati paṭicchādeti," because the word cara after paṭi means covering. When asked, "Is form permanent or impermanent?" he says, "Impermanent." When asked why, he says, "Because it should be known." If that is so, when it is said that even nibbāna should be known, it would be impermanent; seeing the fault in his own reason, he says, "I do not say the reason is 'because it should be known,' but I say 'because it is subject to arising.'" He covers up one thing with another, saying that it was said because you are poorly learned. The phrase "Kurundiyaṃ" is the location in the phrase "vutta." Etassa: of the statement "rūpaṃ aniccaṃ jānitabbato." Tatra: in the Kurundiya. Tassa: of promising and not knowing. The phrase "paṭicchādanattha" is the recipient in the phrase "bhāsati." The phrase "Mahāaṭṭhakathāyaṃ" is the location in the phrase "vutta." The phrase "Divāṭṭhānādīsu" should be applied. This is a determining aggregate in the phrase "asukasmiṃ nāmapadese."

3.That by which one speaks correctly is saṃvādanaṃ, an upright state of mind; that which is not saṃvādanaṃ is visaṃvādanaṃ, a mind that proceeds based on deceitful intention. Showing this, he says "visaṃvādanacittaṃ." Showing the meaning of vācā as "that by which one speaks," he says, "Vācātyādinā vacati etāyāti vācā." Hi: is an indicator of firmness, meaning it is true. The phrase "vācāyeva" is synonymous with "byappatho" and the object in the phrase "vuccati." Because of the proximity to the word patha, the word vācā is expressed. The connection is that it is spoken with pure intention. Taṃsamuṭṭhitasaddasahitā: the connection is that the intention arises together with the sound that arises from that intention.

Ante: at the end of the five words "vācā" etc. "Āha": here, the a of the present tense is connected with the present tense word "idāni." "Tattha": the word is the location in the phrase "attho veditabbo." Ettha: in "adiṭṭhaṃ diṭṭhaṃ me" etc. The phrase "Pāḷiyaṃ" is the location in the phrase "desanā katā." He says, "oḷārikeneva," meaning "with the gross," because it was said "cakkhunā diṭṭha" based on the dependent sense base rather than based on the dependent consciousness base.

4.Tassa: of the saying "tīhākārehi" etc. The word "attho" is the object in the phrase "veditabbo." Hi: is an indicator of specification, meaning I will tell the specification. Tattha: in the fourth pārājika. Idha: in this sikkhāpada.

9.Ādīnampī: the word pi is in the sense of collecting together.

11.The word manda means dull, so he says "mandattā jaḷattā." The connection is "yo pana aññaṃ bhaṇati." The phrase "Sāmaṇerenā" is the agent in the phrase "vutto." The word api is interrogative, it should be connected with the word "passittha," meaning "did you see?" Showing that there is another completing story other than the statement "adiṭṭhaṃ diṭṭhaṃ me" etc., he says "aññā pūraṇakathā nāma hoti." The story that proceeds in the sense of completing an incomplete meaning is pūraṇakathā. What is this completing story? He says "eko" etc. This is called a completing story because, in the village, having seen or obtained even a small amount of oil or a piece of cake, he speaks in a completing way having made it much. It is possible to say that there is also an ūnakathā, because even seeing or obtaining much oil or cake, he speaks in a deficient way having made it little. However, because it is not said in the commentaries, it should be examined and taken. The story that proceeds in the sense of deficiency of a large completing meaning is ūnakathā: the analysis should be done. The first.

2. Omasavāda sikkhāpadaṃ

12.Showing that the second verb root masa occurs in the sense of piercing, like in "omaṭṭhaṃ ummaṭṭhaṃ" (saṃ. ni. aṭṭha. 1.1.21), he says "omasantīti ovijjhanti."

13.The phrase "idaṃ vatthu" is the object in the phrase "āharī." Nanditabboti nando, charm, strength, etc.; he possesses that, therefore nandī. Visālāni mahantāni visāṇāni etassatthīti visālo, wide, large horns; he has that, therefore visālo, and nandī and that visālo is nandivisālo. He shows the meaning with "nandivisālo nāmā" etc. So: that Nandivisāla, the agent in the phrase "āha." Tattheva: in that very place where he was yoked. Ahetukapaṭisandhikālepī: the word pi is in the sense of favor, meaning even before the two-hetuka or three-hetuka rebirth-linking moment. Because the ca in "tena cā" collects what was not said, it collects the meaning "attano kammena ca," so he says "attano kammena ca." Attano: of Nandivisāla.

15.Ettha: in this division of words, the location in the phrase "āha." Yasmā: the word is the reason in "vibhajitukāmo." It should be seen that this was said because, although "hīnenāpī" was said only in the origin of the rule, the division of words was not said. Veṇukārajātī: potter caste. Nesādajātī: here, the fisherman caste is also included.

pukkuso. Pupphaṃ vuccati karīsaṃ, kusumaṃ vā, taṃ chaḍḍetīti pupphachaḍḍako.

koṭṭho, that itself is koṭṭhako. The meaning is that the abuse "yabhā," having combined the sounds of "ya" and "bha" into one, is called a low abuse.

16.Sabbapadesū: in all the words, such as nouns, etc. Ettha: in this sikkhāpada. Alika: untrue, the connection is with false speech. The connection is "yo pi vadati."

26.Pariharitvā: having removed speaking in front of someone. Davaṃ parihāsaṃ kāmetīti davakāmo, one who desires mockery; his state is davakamyaṃ, that itself is davakamyatā. With regard to "anupasampanna," one should take the meaning of the a as dissimilar, not similar, so he says "ṭhapetvā bhikkhu" etc. If the meaning were similar, then only a sāmaṇera would be called "anupasampanna" because he is similar in form and male gender; therefore, it should be seen that the meaning should be taken as dissimilar. Sabbasattā: here, because the word sabba means without remainder, it is taken as including all beings, beginning with humans, who are capable or incapable of understanding speech.

35.The connection is that "atthapurekkhāro" should be understood to be the name. "Kiriya" etc. was said in the neuter gender in relation to the sikkhāpada. "Kiriyā" etc. was said in the feminine gender in relation to the āpatti. Although the words vajjakamma are invariably neuter, whether in relation to the sikkhāpada or not in relation to the āpatti, therefore, it should be seen that those two were not said in the place of āpatti. The second.

3. Pesuññasikkhāpadaṃ

36.In the third, it should be said "jātabhaṇḍanāna," but he says "bhaṇḍanajātāna" in the style of agyāhito etc., with the specification falling after the thing specified, so he says "sañjātabhaṇḍanāna." Having said "pubbabhāgo," he shows its nature with "iminā ca iminā ca" etc. Viruddhaṃ vadati etenāti vivādo, quarrel, argumentative talk; those who have fallen into that are vivādāpannā, of them. Pisati sañcuṇṇetīti pisuṇo, one who crushes; a person, his nature is pesuññaṃ, tale-bearing. Showing the meaning as "pesuññanti pisuṇavāca," he says "pesuññanti pisuṇavāca."

37.Bhikkhupesuññe: tale-bearing speech brought near to the monks, a sixth-case compound.

38.The word "disvā" is a prior action in the phrase "bhaṇantassa," meaning having seen. The third.

4. Padasodhammasikkhāpadaṃ

44.In the fourth, those who listen respectfully and attentively are patissā, those who are not patissā are appatissā, so he says "appatissavā."

45."Padaso": here, he says "padaṃ padaṃ," because the affix so is in the sense of distribution. Tattha: among those four kinds. Here, the word pada is not a meaning-indicator or a word ending in an inflection, but rather the fourth part of a verse, a foot, is intended, which is marked by worldly people, so he says "padanti eko gāthāpādo." Because it is a second foot, it is named anupadaṃ because it is a pada spoken after. He shows the meaning of anubyañjana as "anu sadisaṃ byañjanaṃ". The word byañjana is a synonym for pada. Whatever pada is called anubyañjana, it is not. However, only the later pada which is similar to the prior pada is called anubyañjana.

Mattameva: here, the word eva shows the certainty of the word matta, thereby rejecting the manner. Although there is a difference in gender between the two words "anicca" and "aniccā," there is no release from the āpatti because it is considered anubyañjana, so he says "anubyañjanagaṇanāya pācittiyā."

Brahmajālādīnī: here, with the word ādi, the long suttas such as the Sāmaññaphala Sutta etc. (dī. ni. 1.150 ff) are included. With the word ca, the Saṃyutta suttas such as the Oghataraṇa Sutta etc. (saṃ. ni. 1.1) and the Aṅguttara suttas such as the Cittapariyādāna Sutta etc. (a. ni. 1.2 ff) are included. So: should be understood as spoken by a deity.

Meṇḍakamilindapañhesū: in the questions of Meṇḍaka and in the questions of Milinda. The connection is that "yaṃ" suttaṃ was said. Ārammaṇakathā, buddhikakathā, daṇḍakakathā, ñāṇavatthukathā should be connected because it was said in the peyyāla style. They say these are called topics. The connection is that it was said and determined in the Mahāpaccariya etc. Yaṃ: the sutta.

48. Tatrāti, in the phrase "saying from one place." Uddisāpentīti, they cause the teacher to recite; it is said in the plural because it requires many agents. Tehīti, by the ordained and the unordained. Dvepīti, both an ordained person and an unordained person.

Upacāranti, within the upacāra of twelve cubits. Yesanti, of the bhikkhus. Palāyanakaganthanti, the procedure of going away avoiding (the others). The meaning is that the sāmaṇera takes (it).

Opātetīti, causes to fall down, causes to drip down, this is the meaning. Suttepīti, even in a grammatical sutta. Tanti, mostly a well-recited text. Parisaṅkamānanti, doubting. The connection is "the word that was spoken." Kiriyasamuṭṭhānattāti, because this training rule arises from action. The fourth (anuddessa) is finished.

5. Sahaseyya Sikkhāpada

49. In the fifth, muṭṭhassatī, those who are forgetful. Asampajānā, those who are without clear comprehension. Bhavaṅgotiṇṇakāleti, at the time of emerging from sleep.

50. The word "pakatiyā" is an adjective to the word "dentī". The connection is, "those bhikkhus give." And the word "gāravenā" and the word "sikkhākāmatāyā" are reasons in relation to the word "dentī." Ussīsaṃ, a pillow for the head; ussīsakaraṇaṃ, making a pillow; ussīsakaraṇattho, the purpose of making a pillow, for that purpose. Tatrāti, with reference to the previous statement, meaning "in the statement 'sikkhākāmatāyā'." "Nidassananti seso," the rest is an example. Alternatively, sikkhākāmatāyāti is an adjective used in the sense of plurality. As in "Idampissa hoti sīlasmiṃ," etc. (Dī. Ni. 1.195 ff). The connection is: "This is out of a desire for training; this desire for training, the state of desiring training, occurs." This method (should be applied) in "tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ," etc. The connection is, "the bhikkhus throw." Tanti, the Venerable Rāhula. Athāti, after throwing. Idanti, the item. Said referring to sweeping up and throwing away rubbish. The connection is, "was it thrown away by the Venerable Rāhula?" The connection is, "but that venerable one goes." Aparibhogā aññesanti, it should not be used by others.

51. Hīti, truly, or because. Seyyā, a bed, the act of stretching out the body; seyyā, a place where one lies down, a couch, a chair, etc. Showing that both of these are referred to as "sahaseyya" by combining them into one either by way of an ekasesa compound or by way of a general designation, he says, "seyyā," etc. Tatthāti, in those two kinds of beds. Tasmāti, because two kinds of beds have been shown, therefore. The connection is, "the definition is stated with 'sabbacchannā,' etc." Pākaṭavohāranti, a term known in the world. Dussakuṭiyanti, in a hut covered with cloth. He says, "pañcavidhacchadaneyevā" etc., asking what is wrong if only the five kinds of covering mentioned in the commentaries are accepted. The connection is, "that dwelling which is enclosed." Pākārena vāti, either by brick, stone, or wood. Aññena vāti, or by bamboo strips, etc. Vatthenapīti, the particle 'pi' shows that it is in addition to brick, etc., mentioned earlier. Yassāti, of that bed, which is designated as a dwelling. The connection is, "either above or all around." It is said "ekūpacāro" referring to the state of having to go through one entrance to circumambulate the entire building. The connection is, "a building with a hundred chambers or a four-sided hall is ekūpacāra." Tanti, that bed which is designated as a dwelling.

Tatthāti, in that bed which is designated as a dwelling. The connection is, "if there are many sāmaṇeras, if there is one bhikkhu." "Sāmaṇerā" is said in relation to what is nearby, or by way of indication, since an offense can occur for sahaseyya even with others. Teti, those sāmaṇeras. Sabbesanti, of all the bhikkhus. Tassāti, of that sāmaṇera. Eseva nayoti, this is the only way, there is no other way, this is the meaning. Alternatively, eseva nayoti, this is like the way, this way is like that way, this way should be seen, this is the meaning.

Api cāti, definitely. Etthāti, in this training rule. Catukkanti, a group of four: one residence and one unordained person, one residence and many unordained persons, different residences and one unordained person, different residences and many unordained persons, or a set of four. Yoti, whichever bhikkhu. The word hi is indicative of detail; the meaning is, "I will explain that statement," or "the explanation is spoken by me." Devasikanti, day by day. The suffix ṇika expresses distribution. It should be connected that "whichever bhikkhu allows sahaseyya, there is an offense for him as well." Tatrāti, in the statement "tiracchānagatenāpī."

"A gecko, a fish, two-footed ones a hen;
Four-footed ones, a cat; the item is of the pārājika here." (pārā. aṭṭha. 1.55);

Tasmāti, because it should be known, therefore. Godhāti, a monitor lizard. Biḷāloti, a rat-eater, a cat. Maṅgusoti, a mongoose.

Tulāti, here, a tulā is a particular type of wood placed above the pillars in the direction of the north and south expansion, because it stands firm on the pillars. These, however, are three from the lower limit, but from the highest limit, there are five, seven, or nine, etc. The connection is, "a building not within the upacāra."

Vāḷasaṅghāṭādīsūti, in saṅghāṭas, etc., made by showing the shape of a window. The word ādi includes the tula. And here, saṅghāṭo means a particular piece of wood placed on top of the tulas in the direction of east and west extension, because the gopānasis, etc., are well-fitted there. But these are three. Nibbakosabbhantareti, inside the edge of the roof. The connection is, "a senāsana that is circular or square." Tatrāti, in that senāsana. Aparicchinnagabbhūpacārā, those for whom the upacāra of the chamber is not defined, all the chambers, meaning they enter. The connection is "of the bhikkhus who are lying down." Tatrāti, in that pamukha. The connection is, "because the pamukha is completely covered and completely enclosed, it causes an offense." If (you say) there is only a covering in the pamukha, not an enclosure, (the answer is) he says, "gabbhaparikkhepo" etc. Hīti, truly.

Jagatīti, this is a name for both the earth and the courtyard of a temple. Here, however, divisions of the ground designated as the courtyard of a temple are taken. Tatthāti, in the Andhaka commentary. He says, "dasahatthubbedhāpī" etc., asking why it does not agree with the Pali. Hīti, because. Tatthāti, in the Andhaka commentary. The connection is, "those great buildings that exist." Tesupīti, even in those great buildings.

"sudhā"ti, this is said by way of indication because any kind of covering maṇḍapa is intended. Maṇḍapaṃ, that which is called maṇḍa is the sun's rays; it protects that, or it is born from that. If (you say) it is ekūpacāra because the wall has a hole, (the answer is) he says, "na hī" etc. Hīti, truly, or because. The word eva should be connected only for the purpose of circumambulation. Therefore, he says, "na vaḷañjanūpacchedanatthāyā." Alternatively, because it is said that "a word expresses meaning by excluding the meaning of another word" (udā. aṭṭha. 1; dī. ni. ṭi. 1.1; ma. ni. ṭī. 1.mūlapariyāyasuttavaṇṇanā; saṃ. ni. ṭī. 1.1.oghataraṇasuttavaṇṇanā; a. ni. ṭī. 1.1.rupādivaggavaṇṇanā), therefore it is said "na vaḷañjanūpacchedanatthāyā." Kavāṭanti, here, only the door is intended because it is said by way of a synonym, and because there is no kavāṭa in the absence of a door. Kavāṭaṃ, it makes a sound when closing and opening.

Tatrāti, in the statement "ekūpacārattā." Yassāti, of the opponent. The connection is, "there might be an objection." Idhāti, in this sahaseyya sikkhāpada, the connection is "it is said." Tatthāti, in a chamber with the door closed. Soti, that opponent. The connection is, "it is said that there is an offense because it is completely covered." The same method (applies) in "sabbaparicchannatā na hotī" as well. Paccāgamissatīti, pati āgamissati, meaning "will come back again."

Byañjanamattenevāti, merely by the letters and words of "sabbacchannā" etc., not by way of the meaning. Tatoti, from not being an offense, the connection is, "would decline." Tasmāti, because it is said in the aniyatas, therefore. Tatthāti, in the aniyatas. Idhāpīti, even in this sikkhāpada. Yaṃ yanti, whichever senāsana. Sabbatthāti, in all senāsanas, the connection is, "there is a sahaseyya offense."

53. Of the two commentary positions, the Mahā-aṭṭhakathā position is correct, so it is said later.

Imināpīti, even by the senamba maṇḍapa. Etanti, the unenclosedness of the jagati. Yathāti, the meaning of the word "yaṃ" is a nipāta in the instrumental case, meaning "by whichever senamba maṇḍapa." The fifth (anuddessa) is finished.

6. Second Sahaseyya Sikkhāpada

55. In the sixth, āvasatho, a place where newcomers dwell; showing that it is "āvasathāgāra," both an āvasatha and a house, he says, "āgantukānaṃ vasanāgāra," a dwelling for newcomers. The rest of the sentence should be connected as "having heard a statement from humans." Sāṭakanti, upper robe; they also call it a lower garment. Accāgammāti, to show the connection of the tvāpaccaya word, he says, "pavatto." Just as in the Omasavāda Sikkhāpada, even if someone calling a Khattiya a "caṇḍāla" with the intention of abusing him is speaking falsely, there is no offense by the Musāvāda Sikkhāpada, but only an offense by the Omasavāda Sikkhāpada, so too here, if someone lies down with a woman, there is no offense by the first Sahaseyya Sikkhāpada, but only an offense by this one, it should be seen. The sixth (anuddessa) is finished.

7. Dhamma Desanā Sikkhāpada

60. In the seventh, mahādvāreti, at the large door standing outside. He says, "ovarakadvāre," because an ovaraka is called an āvasatha due to being a place of dwelling by coming to it or by entering it. Suniggatenāti, with a sound that has gone out well. Rejecting the meaning "na ñātu" of the word "Aññātu," he says, "ājānitu." With this, he shows that the change of the letter na is not the nipāta aiti, but ā is the prefix. By saying "purisaviggahenā" without saying only "viññunā purisenā," he shows that it is not proper to teach Dhamma to a woman who is standing with a yakkha, peta, or animal who has taken the form of a human male. Na yakkhenāti, it is not proper to teach Dhamma to a woman standing with a yakkha, this is the connection. The same method (applies) in "na petena, na tiracchānagatenā" as well.

66. Chappañcavācāhīti, here, "pañcā" is said inseparably from vācā because there is no purpose for someone (to say it separately). Tatthāti, in the phrase "chappañcavācāhī." By saying "one line of a verse is one vācā," he shows that in the cuṇṇi, one word ending in a vibhatti is called one vācā, a meaning-denoting word or a sentence-word should not be taken. With "ekaṃ padaṃ pāḷito, pañca aṭṭhakathāto," the method "dve padāni pāḷito, cattāri aṭṭhakathāto" etc. should also be taken. Transgressing six words is the limit. Tasminti, here, if there is a change of case ending, there is also a change of gender, because it is said in the masculine gender as "tasmi." And if there is a change of case ending, it would occur as "tassā" in the feminine gender. Because it is impossible to expect a fixed masculine gender for "mātugāmassā," it is said in the feminine gender as "ekissā" in terms of meaning. With this, he shows that there is also a specification and a specifier that are based on a difference in gender. Tumhākanti, a determining collective. He says "paṭhamaṃ" etc., meaning that even an invitation is proper without saying "suṇātha." Paṭhamanti, and only at the beginning. Therefore, it is said, "not afterwards." The connection is, "a bhikkhu speaks having been asked." The seventh (anuddessa) is finished.

8. Bhūtārocana Sikkhāpada

67. In the eighth, tatthāti, in the fourth pārājika sikkhāpada. Idhāti, in the bhūtārocana sikkhāpada. Hīti, truly, or because. Payuttavācāti, speech endowed with conditions. Tathāti, therefore, because of declaring (those) virtues, the connection is, "the ariyas approved."

Sabbepīti: Even the ordinary and noble beings. Bhūtaṃti: Existing. Why did all acknowledge it, since the noble ones did not acknowledge it due to not revealing their own qualities? He says, "ariyānampītiādi." Hīti: Truly, or because. Since the quality of surpassing human nature exists internally even for the noble ones, therefore all acknowledged "bhūtaṃ bhagavā," this is the connection. Because it is as if spoken, therefore is the connection. "Ariyā paṭijāniṃsūti" is the relation. Anādīnavadassino: Those who do not see faults. Tehīti: By the noble ones, "bhāsitoti" is the connection. "Yaṃ piṇḍapātaṃ uppādesunti" is the connection. Aññe: The ordinary ones. Sabbasaṅgāhikenevā: Only by that which includes all, both ordinary and noble. Sikkhāpadavibhaṅgepīti: Even in the analysis of the training rule. Tatthā: In the fourth pārājika. Idhā: In this training rule.

77.It refers specifically to the quality of surpassing human nature, not to qualities such as learning, this is the meaning. Antarā vā: Or at a time other than the time of final Nibbāna. Atikaḍḍhiyamānenā: By being excessively pressed. Ummattakassātiidaṃ panā: Here, the word "iti" is in the sense of beginning. Therefore, it includes "khittacittassā" etc. Diṭṭhisampannānaṃti: Those who are endowed with the wisdom of the path and the wisdom of the fruition. Anāpattīti: There is no offense of pācittiya to be stated; there is indeed an offense. Therefore, the intention is that it should not be said, "there is no offense for the insane one." The eighth.

9. Duṭṭhullārocanasikkhāpadaṃ

78.In the ninth, tatrāti: in that passage beginning "duṭṭhullā nāmā" etc., or in those Pali commentaries. Vicāraṇā: Investigation. Upasampannasadde: In the state of the meaning of the word "upasampanna." Here, when the word is spoken, the meaning is also spoken due to inseparability from the word. Even without the suffix of state, since the meaning of the state is known, the state should also be taken. Therefore, it is said, "upasampannasaddatthabhāve." This same method applies in "duṭṭhullasadde" as well. Etaṃ parimāṇaṃ yassātietaṃ: This, the statement "thirteen saṅghādisesā." This alone should be stated, not "cattāri ca pārājikānī," this is the meaning. Tatthā: In the Pali. If there is doubt for someone, what would happen?, this is the connection. Because the one who announces the offense is similar to the one who scolds, it is said "evaṃ satītiādi." Pācittiyameva cā: And the word "ca" is in the sense of exclusion, meaning he does not incur a dukkaṭa offense. Hīti: Truly. Etaṃti: This incurring of pācittiya, or the statement "asuddho hoti…pe…omasavādassā," is the connection. Etthā: In the Pali. Aṭṭhakathācariyāve: Here, the "eva" emphasizes the Aṭṭhakathācariyas, it should be connected with "pamāṇanti," meaning it is the only reason. Therefore, it is said "na aññā vicāraṇā." Alternatively, aññā: This is a singular word in the sense of sameness, the investigation of others is not authoritative, this is the meaning. In this case, the "eva" emphasizes the meaning of position. Pubbepi cā: And even at the beginning of the text.

Etaṃti: This authoritativeness of the Aṭṭhakathācariyas. It is allowed only for the sake of restraint, only for the sake of non-offense, this is the connection. Therefore, he says "na tassa" etc. Tasmā: Since there is no such thing as bhikkhuhood, therefore it is well-spoken, is the connection.

80.Sā: That bhikkhu agreement, it should be done by the Saṅgha, is the connection. Katthacī: In some place. Idhā: In this training rule. The phrase "vuttattā" is the reason in the phrase "kātabbā." Esā: This bhikkhu. Hitesitāyā: For the sake of seeking benefit, meaning for the sake of desiring advantage.

82.Sesānī: The remaining five training rules from the first five training rules. Assā: For one who is not fully ordained. Ghaṭetvā: Having made a connection. The ninth.

10. Pathavīkhaṇanasikkhāpadaṃ

86.In the tenth, the Blessed One shows, is the connection. Etthā: In the earth. Tatthā: In those stones etc. Muṭṭhippamāṇato: Than the measure of a cot leg. Sā: That loose earth. Hatthikucchiya: In a place named thus. One basketful of earth is the connection. Tesaṃyevā: Only of those small dust, small clay terms. Hīti: Truly, or because. Etaṃti: This mostly fivefold stone etc. Taṃti: That lazy one. Āṇāpetvā: Here, since it is said in the lists of roots "āṇa pesane," the root "āṇa" itself expresses the meaning of causation, which is sending, not the ṇāpe suffix, for that exists only in the meaning of the root. For it has no separately stated meaning, since there is no expressible meaning other than the root's meaning. Tāvā: First, of the free decision on the Pali, or then.

pokkharaṇī: The phrase "sodhentehī" is agent in the sense of action in the phrases "ussiñcituṃ apanetuṃ." Yo: Should be connected with the phrase "tanukaddamo." For it means "yo tanukaddamo". Kuṭehī: With pots. Ussiñcituṃ: To pour out by lifting up, or drawing up. Tatrā: In dry mud, "yo" is the locative in the part. Yo: The dry mud.

Taṭaṃ: Bank. Udakasāmantā: Near the water. Omakacatumāsaṃ: Less than four months. Ovaṭṭhaṃ: It has been rained upon by a god, if, is the connection. Patatī: The bank falls. Udakeyevā: It is only natural water. Udakassā: Of the rainwater. Tatthā: On a stone surface. Paṭhamamevā: Before the digging of the channel itself. Udake pariyādiṇṇe: When the water is dried up. Pacchā: After the water is full. Tatthā: In the channel. Udakeyevā: It is only the original water. Udakaṃ: The adventitious water. Allīyatī: It sticks to the surface stone. Tampī: Even that fine dust. Akatapabbhāre: In a slope not made with a fence. One vomits out by termites, or creatures such as house lizards vomit, therefore vammiko.

gokaṇṭako by name, mud cut with it is called "gokaṇṭako." Or an old dwelling that is uncovered or has lost its covering, is the connection. Tato: From that old dwelling, it is proper to take, is the connection. Avasesaṃ: From the destroyed covering. I take the remaining brick, this is the awareness to be connected. Tenā: With that brick etc. Yā yā: Whatever clay. Atintā: Not wet, not damp, is the meaning.

Tasmiṃti: In that heap of clay. Sabbo: The entire heap of clay. Assā: Of that heap of clay. The phrase "kappiyakārakehī" is the causative object in the phrase "apanāmetvā." Why is it proper? He says, "udakenā" etc. Hīti: Truly, or because.

Tatthā: In the clay wall. Aññampī: Even other than the maṇḍapa pillar. Tena apadesenā: With that pretext of stone etc.

Passāvadhārāyā: With a stream of urine. Kattarayaṭṭhiyā: With a cripple's staff. Here, "kattarayati" because he becomes loose with the loosening of limbs, therefore kattaro means an old man. Because it must be taken from one side, a staff taken by a cripple, or the cripple's staff, therefore "kattarayaṭṭhi" means a cripple's staff. It should be recited with the first dental letter. Vīriyasampaggahaṇatthaṃti: For the sake of properly grasping energy, meaning for the sake of raising up energy. Some bhikkhus, is the connection.

87.Tatrāpī: Even in bricks, potsherds, etc. Hīti: Truly. Tesaṃ anupādānattā: Because those bricks etc., do not fuel the fire. Hīti: Truly, or because. Tānī: Those bricks etc. Avisayattā: Because it is not an occasion for an offense. Tiṇukkaṃ: A torch made of grass. Tatthevā: Only in the Mahāpaccariya. It is rubbed for the purpose of producing fire, therefore araṇī, is the lower rubbing wood. It comes together with a bow, therefore sahito, the upper rubbing wood. Araṇī and sahito are araṇīsahito, having produced fire with that, is the connection. Do it in such a way that it is not burned while being done, is the connection.

88.Āvāṭaṃjānā: Know how to make a pit, or to dig, is the meaning. Here also, in "Evaṃ mahāmattikaṃ jāna, thusamattikaṃ jānā," one should connect by supplying a word denoting the dative case as appropriate. Sā: That earth. Tenā: With that paving etc. The tenth.

Musāvādavaggo paṭhamo.

2. Bhūtagāmavaggo

1. Bhūtagāmasikkhāpada-atthayojanā

89.In the first of the second chapter, tassā: For that deity. Ukkhittaṃ pharasuṃ: An axe thrown upwards. Niggahetuṃ: To restrain, or to turn back. Cakkhuvisayātīte: Beyond the range of the eye of sense. Mahārājasantikā: From the presence of King Vessavaṇa. Thanamūleyevā: Just near the breast. Himavante: In the forest that emits cold, or is endowed with cold. Tatthā: In Himavanta, or in the assembly of deities. Rukkhadhammo: The nature of a tree. And the nature of a tree is the non-doing of anger due to the insentience of trees in cutting, breaking etc. The deity abiding in that nature of a tree is named abiding in the nature of a tree, meaning the non-angering of the tree deity in cutting, breaking etc., just like the tree, this is the intention. Tatthā: In those assembled deities. Itī: Of this failure to obtain, or in this failure to obtain, is the connection to ādīnavaṃ. Bhagavato cā: And the word "ca" should be connected with "pubbacarita." And she saw this danger, and she recalled the Blessed One's former conduct, this connection should be made by way of combining the sentences. Tenā: By that cause of seeing and recalling. Assā: For that deity. Saṃvijjati pitā assātisapitiko,putto. (Tāvā: Very much, it is connected to paṭisañcikkhantiyāti) After saying "mariyādaṃ bandhissati," showing its meaning, he says "sikkhāpadaṃ paññapessati." Thus, this occurred to that deity who was reflecting.

Yo: Whatever person. Ve: Certainly. Uppatitaṃ: Arisen, fallen upon oneself in the manner of arising. Bhantaṃ: Wandering, running, vāraye: Would prevent, would restrain, is the meaning. Taṃ: That person. And this is the connection here – just as a charioteer would restrain a wandering chariot, so too, whoever would restrain arisen anger, him I call a charioteer. The other, a person who is a charioteer to kings and viceroys other than the restrainer of anger, is called a rein-holder.

visaṭaṃextensivesappavisaṃthe poison of a snake, an āsīvisa, is garaḷaṃosadhehiwith medicine and with mantra, just as one would subdue, so too, monks, whoever subdues arisen anger with loving-kindness, that bhikkhu is a uragoserpentpurāṇaṃold, existing formerlyjiṇṇaṃworn out because of being old, just as one would shed an old skin, so tooorapāraṃthe five lower fetters that are reckoned as the near shore, one should make the connection that he abandons.

Tatrā: In those two verses. However, the story is established in the Vinaya, is the connection. Athā: Then. Yassa devaputtassā: By which deva's son. Pariggaho: Grasped by cutting off. So: That deva's son. Tato: Than approaching. When it happens, then, is the connection. Mahesakkhadevatāsū: Among deities with great retinues, or with great power. Paṭikkamantī: They depart. What question do the deities ask?, is the connection. Tatthevā: In his own dwelling place itself. Upaṭṭhānaṃ: For the purpose of attendance, and this is a dative usage. Or, what one stands near by approaching is upaṭṭhānaṃ, attendance on the Blessed One, having come to that, is the meaning. Nanti taṃ, or this is the reading.

90. "Bhavantī" (becoming) shows the young tree seedlings, etc., that have taken on a blue hue in the virūḷha root and are growing. "Ahuvatthu" (become) shows the larger tree seedlings, etc., that have grown and are established. And in "ahuvatthu," the ū of the hū-dhātu becomes uva by the tthu-vibhatti, which is counted as past tense. However, in the books, the reading "ahuvatī" is found, which should be regarded as a misreading. "Jāyantī" (being born) shows the bhū-dhātu's state of having essence. "Vaḍḍhantī" (growing) shows the state of having the essence of growth. Eta (this) is the name "bhūtagāmo" (plant life). It is enjoyed and consumed as desired, or it should be drunk and consumed; pātabyaṃ, the word pā has the meaning of enjoying as desired. Therefore, it is said, "Meaning, it should be enjoyed as desired by cutting, splitting, etc."

91. The word "idānī" (now) is a locative of time in the word "āha" (says). Yasmiṃ (in which) seed. Taṃ (that) seed. Pañca bījajātānī (five kinds of seeds): Here, considering the word jāta to have the meaning of "that-ness," it is said thus in the commentaries. Considering the non-alignment of the "that-ness" meaning with the phrase "mūle jāyantī" (growing in the root), the compiler said, "na samenti" (they do not agree). The teachers of the commentaries, thinking that if the word jāta has the meaning of "that-ness," there would be a fault in "mūle jāyantī," etc., that roots, roots are born, say, "na hī" (not indeed), etc. Hī (indeed) is true, or because. Tānī (those) are trees, etc. Tassā (of that) of the phrase "bhūtagāmo nāma pañca bījajātānī" (plant life is the name for five kinds of seeds). Etaṃ (this) is the name "bījajātānī" (kinds of seeds). Bījesu jātāni bījajātānī (born from seeds) agrees with "mūle jāyantī" (growing in the root), etc. Etenā (by this) there is a connection to the compilation of "bījato" (from seed), etc.

Tesaṃ (of those) seeds. That which generates the growth of trees, etc., is bījaṃ (seed). Since the cause is shown by way of figurative expression of action in "bījato" (from seed), etc., it illuminates the figurative treatment of cause. Aññānipi (others also) whichever plants, vines, trees, etc., atthi (exist), those plants, vines, trees, etc., jāyanti (are born), sañjāyanti (come into being), this is the construction. Tānī (those) are plants, vines, trees, etc. Tañca (and that) root, and the turmeric, etc., mentioned in the Pāḷi, all of this is called mūlabījaṃ (root-seed), this is the connection. Ettha (here) in seeds, or in stem-seeds.

92. Saññāvasenā (by way of designation) by way of the designation "bīja" (seed). "Tattha" (there) is the locus in the word "veditabbo" (should be understood). From "yathā" (as), etc., since the effect is stated by way of figurative expression of the cause, it shows the figurative expression of the fruit. Yaṃ bījaṃ vuttaṃ (that seed which is spoken of), taṃ dukkaṭavatthūti yojanā (that is an occasion for a dukkata offense, this is the construction). Yadetaṃ ādipadanti yojetabbaṃ (This which is the first word should be connected). Tenā (by that) by the first word. Ravīyati bhagavatā kathīyatīti rutaṃ (that which is spoken, declared by the Blessed One) the Pāḷi, tassa anurūpaṃ yathārutaṃ (in accordance with what is spoken), meaning not exceeding the Pāḷi.

Ettha (here) in the phrase "bīje bījasaññī" (perceiving seed in seed), etc., or in this training rule. Udake ṭhāti pavattatīti udakaṭṭho (standing and existing in water), likewise thalaṭṭho (standing on land) too. Sāsapassa mattaṃ pamāṇaṃ assa sevālassāti sāsapamattiko (having the measure of a mustard seed, its moss). Tilassa bījapamāṇaṃ assa sevālassāti tilabījako (having the measure of a sesame seed, its moss). The suffix 'ko' is in the sense of measure. By the word 'ādi' (etc.), it includes moss such as saṅkha and paṇaka. There, the moss, which is sesame-seed sized, situated in water, and possessing blue and other colors is called tilabījaṃ (sesame-seed); a certain kind of moss, complete with roots, leaves, small stems, and about the size of an ukkhali pot lid, is called saṅkho; a certain kind of moss, shaped like a bee and blue in color, is called paṇako. Udakaṃ sevatīti sevālo (that which frequents water is moss). Tattha (there) in the mosses. Yo (which) moss. Patiṭṭhitaṃ sevālanti sambandho (the established moss, this is the connection). Yattha katthacī (wherever) in a root or a reed or a leaf. Uddharitvā (having removed) having uprooted. "Hatthehī" (with the hands) is the instrumental case in "viyūhitvā" (having pulled apart). Hī (indeed) is true, or because. Tassā (of that) moss. Ettāvatā (to this extent) by merely pulling it apart from here and there. Yo sevālo nikkhamati, taṃ sevālanti yojanā (that moss which comes out, that is the moss, this is the construction). Parissāvanantarenā (without a strainer). Uppalāni asmiṃ gaccheti uppalinī (lotuses are in this clump). Padumāni asmiṃ gaccheti paduminī (lotuses are in this clump), ino, the ī indicates the feminine gender. Tatthevā (just there) in the water itself. Tānī (those) are vines and grasses. Hī (indeed) is true, or because. Anantako (endless) is mustard-seed sized moss. So hi natthi attato anto lāmako sevālo etassāti katvā "anantako"ti vuccati (because there is no inferior moss smaller than itself, therefore it is called "anantako"). Attanāyeva hi sukhumo, tato sukhumo sevālo natthīti adhippāyo (for it is subtle by its very nature, the intention is that there is no moss more subtle than that). Tattha (there) in the state of being an occasion for a dukkata offense. Tampī (even that) even the statement "sampuṇṇabhūtagāmaṃ na hotī" (it is not complete plant life). The particle pi is in consideration of the statements of the teachers of the Great Commentary, etc. Hī (indeed) is true, or because. Na āgato, tasmā na sametīti yojanā (it has not come, therefore it does not agree, this is the construction). Athā (then) in that future. Etaṃ (this) anantaka moss, etc. Gacchissatīti vadeyyāti sambandho (he should say that it will grow, this is the connection). Tampī (even that) even the statement "gacchissati" (it will grow). The particle pi is in consideration of the statements of the earlier commentary teachers.

Abhūtagāmamūlattā tādisassa bījagāmassā (because of the root of non-plant-life, of such seed-group): here, the seed-group is of three kinds – that which, being itself from plant-life, generates other plant-life as well, such as mango trees, etc.; that which, being itself from plant-life, does not generate other plant-life, such as palm trees, coconut palms, stumps; and that which, not being itself from plant-life, does not generate other plant-life, such as moss outside water pots, etc. Plant-life, however, is of four kinds – that which, being itself from seed-group, generates other seed-group as well, such as mango trees, etc., at the present time; that which, not being itself from seed-group, generates other seed-group, such as mango trees, etc., at the beginning of the age; that which, being itself from seed-group, does not generate other seed-group, such as blue-colored, fruit-bearing banana trees; and that which, not being itself from seed-group, does not generate other seed-group, such as the anantaka moss mentioned here. There, with reference to the fourth plant-life, it is said, "abhūtagāmamūlakattā tādisassa bījassā" (because of the root of non-plant-life, of such a seed). This, however, is the distinction between the third seed-group and the fourth plant-life – in the third seed-group, roots and leaves are not evident, in the fourth plant-life, they are evident. Because roots and leaves are not evident, it is called seed-group; because they are evident, it is called plant-life. Otherwise, there would be a contradiction. In one's own view, it is grave because of the state of pācittiya; in the view of the Great Commentary, etc., it is light because of the state of merely dukkata. Etaṃ (this) ṭhānaṃ (case).

Tattha (there) in the green stumps. Uddhaṃ vaḍḍhatī (it grows upwards) it grows above the cut by the emergence of new branches. So (that) stump. Phalitāya kadaliyā khāṇu bījagāmena saṅgahitoti yojanā (the stump of a fruit-bearing banana tree is included in the seed-group, this is the construction). Phalaṃ sañjātaṃ etissāti phalitā (fruit has arisen in this, therefore, fruit-bearing). Tathā (likewise) it draws in the words "bhūtagāmeneva saṅgahitā" (included in plant-life itself). Yadā (when) at what time. Ratanappamāṇāpī (even span-sized) even hand-span sized. Athā (then) is not the sense of separation, meaning other than collecting into a heap. Bhūmiyaṃ nikhaṇantīti sambandho (they bury it in the ground, this is the connection). "Mūlesu ceva paṇṇesu cā" (in roots and also in leaves), here the particle ca has only the meaning of conjunction, not of option, therefore he says, "mūlamattesu panā" (but in the mere roots), etc.

Bījānī (seeds) are root-seeds, etc. Ṭhapitāni hontīti sambandho (they are placed, this is the connection). "Uparī" (above) indicates by way of inference that the roots are also below. Na aṅkure niggatamatteyeva, atha kho harite nīlapaṇṇavaṇṇe jāteyeva bhūtagāmasaṅgaho kātabboti āha "harite" (not merely when sprouts have emerged, but rather when it has become green, when a blue-leafed color has arisen, then the inclusion in plant-life should be done), thus he says "harite" (when green), etc. Tālaṭṭhīnaṃ mūlanti sambandho (the root of palm stumps, this is the connection). Dantasūci viyā (like an ivory needle) like an ivory needle. Yathā asampuṇṇabhūtagāmo tatiyo koṭṭhāso na āgato, na evaṃ amūlakabhūtagāmo. So pana āgatoyevāti āha "amūlakabhūtagāme" (just as incomplete plant-life, the third section, has not come, so it is not with rootless plant-life. But that has indeed come), thus he says "amūlakabhūtagāme" (in rootless plant-life). Amūlikalatā viya amūlakabhūtagāme saṅgahaṃ gacchatīti attho (the meaning is that it goes to inclusion in rootless plant-life, like a rootless creeper).

Vandākā (parasitic plant) is a tree-eater. Sā hi sayaṃ rukkhaṃ nissāya jāyantīpi attano nissayānaṃ rukkhānaṃ adanattā bhakkhanattā vadīyati thutīyatīti "vandākā"ti vuccati (for even though it arises depending on a tree itself, it is called "vandākā" because it speaks and praises by eating and consuming the trees it depends on). Aññā vā (or another) or another than vandākā. Taṃ (that) vandākā, etc. Tato (from that) from the tree. Vana (grove) is a small clump. Pagumbo (thicket) is a large clump. Daṇḍako (staff) is a tree because of its use as a staff. Tassāpī (even of that) even of the rootless creeper. Ayameva vinicchayo (this same judgment) just as the judgment for vandākā, etc., this judgment should be understood, this is the construction. "Dve tīṇi pattānī" (two or three leaves) having been said, the meaning is that even when one leaf arises, it goes to the inclusion of the tip-seed. "Anupasampannenā" (by one not fully ordained) is the subject in "littassā" (having smeared). Nidāghasamaye (in the hot season) in the summer time. Abbohāriko (unusable) should not be used as an element of an offense. Voharituṃ na arahatīti attho (meaning, it is not proper to use). Etaṃ (this) is unusability, or the statement "sace…pe… pamajjitabbā" (if…it should be overlooked).

ahicchattaṃ, (mushroom) that same is ahicchattakaṃ (little mushroom). For somehow or other, there is etymology, but the meaning is decided by convention. Tasmā (therefore) from that cutting up. Tattha (there) in the mushroom. Having said "udakapappaṭako" (water-scum) below, and having said here "rukkhapappaṭikāyapī" (also tree-scum), the word pappaṭaka should be seen as being of two genders. Taṃ (that) scum. Ṭhitaṃ niyyāsanti sambandho (the fixed sap, this is the connection). Likewise, also in "lagga" (attached) here. Hatthakukkuccenā (with hand-scrupulousness) with a hand that is unsteady. "Chindantassāpī" (even when cutting) is the reason.

Vāsatthikenā (by one desiring lodging). Is the subject in "ocināpetabbā" (should cause to be plucked). Uppāṭentehī (by those uprooting). Tesaṃ (of those) of the novices. Sākhaṃ gahitanti sambandho (the branch is grasped, this is the connection). Ṭhapitassa siṅgīverassāti yojanā (of the placed ginger, this is the construction).

Chijjanaka (breakable) has the quality of being breakable, meaning fit to be broken. "Caṅkamitaṭṭhānaṃ dassessāmī" (I will show the walking place) by this, he shows that walking with the head turned is fitting. "Bhijjatī" (it breaks) by this, he shows that even when it does not break, a knot should be made. Dārumakkaṭaka (wooden monkey) the hand of a monkey is makkaṭo (monkey) figuratively, like a monkey is makkaṭako (little monkey), the suffix 'ko' is in the sense of similarity. Dārusaṅkhāto makkaṭako dārumakkaṭako (a monkey known as wood is a wooden monkey). Taṃ ākoṭentīti sambandho (they strike that, this is the connection). Aniyāmitattā (because of being unrestricted) because of the unrestriction of this statement. This is a general instruction, a specific instruction is also fitting, thus he says "nāmaṃ gahetvāpī" (even having taken the name), etc. Sabbaṃ (all) all the statement.

Imaṃ mūlabhesajjaṃ jānā (he knows this root medicine) he knows how to apply this root medicine, this is the construction. Ettāvatā (to this extent) by merely the statement "imaṃ jānā" (he knows this), etc. Kappiyaṃ (allowable) fitting or appropriate to the practice of ascetics. Ettha (here) in the statement "kappiyaṃ kātabba" (it should be made allowable). Nibbaṭṭabījamevā (the seed should only be extracted) the seed should only be extracted, having taken it separately from the fruit. Tattha (there) in the sutta. Karontena bhikkhunā kātabbanti yojanā (it should be done by the bhikkhu who is doing it, this is the construction). "Kappiyanti vatvāvā" (having said "allowable") by this, he shows that it is not fitting to do it first, extract with fire, a knife, or nails, and then say it afterwards. Lohamayasatthassā (of a metal knife) of a knife made of copper or other metal. Tehī (with the) with the nails of humans, etc. Tehī (with the) with the hooves of horses, etc. Tehī (with the) with the nails of elephants. Yehī (with which) with which nails. Tatthajātakehipī (even with those born in that) even with the nails born in that knife, this is the connection.

Tattha (there) with reference to the previous statement. "Kappiyaṃ karontenā" (by one making allowable), etc., expects the statement. "Ucchuṃ kappiyaṃ karissāmī" (I will make the sugarcane allowable) he pierces only the sugarcane, right there. "Dāruṃ kappiyaṃ karissāmī" (I will make the wood allowable) he pierces the sugarcane, or "dāruṃ kappiyaṃ karissāmī" (I will make the wood allowable) he pierces only the wood, it is fitting because it is joined as one, they say. Taṃ (that) rope or vine. Sabbaṃ khaṇḍanti sambandho (they cut everything, this is the connection). Tattha (there) in ripe peppers. Kaṭāha (shell) this is the name for a kind of container. Here, however, because of the state of being a container for seeds, the soft pulp of the fruit is also called "kaṭāha" because of its similarity to that. Ekābaddhaṃ (joined as one) joined as one with the shell.

112. The interpretation of "Cimilikaṃ vātiādīsu" should be understood thus: Ta means a cīmilikattharaṇa. Clarifying that uttari attharitabbanti, uttarattharaṇa (upper covering), he says, "Uttarattharaṇaṃ nāmā" etc. Bhūmiyaṃ means on natural ground that has not been prepared with plaster etc. Cammakhaṇḍoti: here, only the hide is called cammakhaṇḍa (piece of hide) because it is a fragment, because it is cut. If sīhacamma (lion skin) etc., are not allowable, then he says, "aṭṭhakathāsu hī" etc. Hī means truly. Tasmā means therefore, because it is not seen. Pariharaṇeyevāti: having determined that it is one's own property, or having taken it as personal property, it should be moved from place to place. Pādo puñchīyati sodhīyati etāyāti, having made it pādapuñchanī (foot wiper), the rope or rag is called pādapuñchanī, he says, "pādapuñchanī nāmā" etc. Having omitted the word maya, it is stated as phalakapīṭhaṃ, he says, "phalakapīṭhaṃ nāma phalakamayaṃ pīṭhaṃ" (a phalakapīṭha is a seat made of planks). To show that phalakañca pīṭhañca, phalakapīṭha (plank seat), it is stated, "atha vā" (or). Etenāti: by the word "phalakapīṭha". In the phrase "saṅgahitaṃ", it is either instrumental case or nominative case. Bījanipattakaṃ: the four-cornered fan itself is bījanipattakaṃ because it resembles a bird's wing; ko is in the sense of similarity. The phrase "ajjhokāse" is the locus in the phrase "pacitvā". Aggisālāyaṃ: in the hall for cooking with fire. Pabbhāre: in a pabbhāra (cave dwelling) resembling a leṇa (cave). Yatthā: in whichever place.

Yasmiṃ: in whichever person. By "attano puggalikamiva hotī" (it is like one's own personal property), he shows that there is no offense.

113. The interpretation is: yo bhikkhu vā lajjī hoti, tathārūpaṃ bhikkhuṃ vā (whichever bhikkhu is modest, or such a bhikkhu). Saying "lajjī hotī" (is modest), showing its meaning, he says, "attano palibodhaṃ viya maññatī" (he thinks it is like an encumbrance to himself). Yo: whichever bhikkhu asks permission. Expanding on the meaning stated concisely as "kenaci upaddutaṃ hotī" (he is troubled by something), he says, "sacepi hī" etc. The word hi indicates expansion. The connection is that the more senior bhikkhu takes it. Taṃ padesaṃ: the place where the lodging has been set up. Āpadāsū: in times of difficulty. The fourth.

5. The Second Lodging Training Rule

116. In the fifth, mañcakabhisī: the mañcaka (cot) to be spread on the cot, that itself is bhisī (coverlet), hence mañcakabhisi. Likewise, pīṭhakabhisipi (stool-coverlet). Pāvāro (cloak) and kojavo (woolen rug) are stated to be the only two paccattharaṇa (additional spread), he says, "pāvāro" etc. Vuttaṃ: stated in the commentaries. Dutiyātikkame: in transgressing the second foot. Senāsanato: if there is one lodging, then from that. But if there are many lodgings, then from the very last lodging. One leḍḍupāta (stone's throw) is the boundary of the lodging, one is within the enclosure, he says, "dve leḍḍupātā".

Yenā: by whichever lay follower; the agent in the phrase "kārito" (caused to be made). Tassā: of the owner of the monastery. Even in the absence of that, it is to be gone, is the construction. Pāsāṇesū: on stone slabs. Sace ussahatī: if he is able. It should be set up by the bhikkhu who is able, is the construction. Tepī: even the lay followers; the connection is that they do not agree. Tatthā: in the wooden furniture etc.

pariveṇaṃ. The phrase "atha kho" is an indication of distaste in the phrase "veditabba". By "āsanne" (near), he excludes the sense of attendance by the word upacāra. Because it is just an anthill, therefore, is the construction. They heap up, hence upacikā, by those as the cause, it crumbles and perishes, is the meaning. Senāsanaṃ: the monastery. Khāyituṃ: to eat; or this itself is the reading. Taṃ: the cot or stool. To show the special fruit of assigning the cot or stool to the boundary of the monastery without announcing it in the monastery, he says, "vihārūpacāre panā" etc. It is assigned to the boundary of the monastery, is the connection.

118. The phrase "gacchantena" (by one who is leaving) is the agent in the phrase "gantabba" (it should be gone). Tathevā: just as the previous bhikkhu does, so too. It should be returned by the bhikkhu who is dwelling, is the construction. Rattiṭṭhānaṃ: the place for dwelling at night.

Tasmiṃ: in that long hall etc. Hī: truly, or because; the connection is, they remain. Siluccayo: a mountain; a leṇa (cave) in that, siluccayaleṇaṃ, a mountain cave is the meaning. Upacikāsaṅkā: the apprehension of a place for the rising of white ants. Tato: from the lodging made on the stone surface or on the stone pillars. The incoming bhikkhu dwells following along, is the connection. So: that incoming bhikkhu. Again so: the incoming bhikkhu himself. Tato: from taking and dwelling with authority. Ubhopī: both the resident bhikkhu and the incoming bhikkhu, the two bhikkhus. Tesū: among the two or three. Pacchimassā: to the very last one. Ābhogenā: there is no release with mere indication; it must certainly be asked permission, is the intention. Aññato: from another dwelling. Aññatrā: in another dwelling. Tatthevā: in the dwelling that was brought. Tenā: by the more senior one, the agent in the phrase "sampaṭicchite" (having agreed). Sampaṭicchite: even if it is agreed upon by the more senior one, it is allowable for the other to go, because permission has been asked, some say. Naṭṭhaṃ vā: if the lodging is lost, there is no neck, is the construction. Aññassā: to a person who is not trustworthy. Naṭṭhānī: when there are lost cots and stools.

vuḍḍha…pe… kaṇhasappā, te ādayo yesaṃ teti vuḍḍha…pe… kaṇhasappādayo, tesu. By the word ādi (and others), he includes petas (departed beings) and others. Yatthā: in whichever place. Assā: of the bhikkhu. To show the meaning of the word "palibuddho" (encumbered), it is stated "upadduto" (troubled). The fifth.

6. The Not Burrowing Under Training Rule

119. In the sixth, rūmbhitvā: preventing, having made a barrier, is the meaning. Vassaggenā: by the reckoning of rains. Anupakhajjā: here, because in the dhātupāṭha (grammar text) it is stated that khada hiṃsāyanti (the root khada means to injure), the word khada has the meaning of injury. Showing that anusamīpaṃ upagantvā khadanaṃ hiṃ sanaṃ nāma (burrowing near and injuring) means merely entering very close, he says, "anupavisitvā" (without entering).

120. In "jāna" (knows), to show the manner of knowing, it is stated "anuṭṭhāpanīyo ayaṃ" (this one is not to be evicted). Tenevā: by that very reason for knowing. Assā: of the word "jāna". Hī: indicating expansion. But the Sangha gives, is the connection. Yassā: to whichever of the senior etc. Etthā: among the senior, sick etc. It also gives to the sick, is the construction. The word "gilāno" (sick) is the action stated in the two phrases "na pīḷetabbo, anukampitabbo" (he should not be oppressed, he should be treated with compassion). Because the word "kāmañcā" (and indeed) indicates the meaning of favor, the word pana indicates the meaning of censure.

121. The boundary of the cots and stools is named, is the connection. Yato: from whichever place. As long as there is a cot or stool, so long the boundary is named, is the construction. The connection is that for the bhikkhu standing in that boundary, it is a boundary.

In "abhinisīdati vā abhinipajjati vā" (sits down or lies down), to show the meaning of unrestricted alternative by the word vā, it is stated "abhinisīdanamattenā" etc.

122. Ito: from the turn. Idhā: in this pācittiya section. As stated, so it is, is the connection. Sabbatthevā: in all the monasteries and enclosures. Assā: of the dissimilar person. Idhāpī: even in this training rule. Tatthā: in the trustworthy person.

123. In the Pāḷi, the phrase "āpadāsū" (in times of difficulty) should be connected with the implied word "pavisatī" (enters), he says, "āpadāsūtiādī" etc. The sixth.

7. The Dragging Out Training Rule

126. In the seventh, ye pāsādā vā yāni vā catussālānīti (whatever are the buildings or the four-sided halls), is the construction. Catasso bhūmiyo etesanti, catubhūmakā (four stories are in these). Likewise, pañcabhūmakā (five stories). Koṭṭhakānī: gate chambers. Considering the word "pāsādā" (buildings), the word "ye" (whatever) is stated; when considering the word "catussālānī" (four-sided halls), there is a gender reversal with "yānī" (whatever). In lodgings, with one effort, the bhikkhu crosses over many doorways, is the connection. The construction is that for one who causes a bhikkhu to cross over various doorways with various efforts. By "dvāragaṇanāyā" (by counting the doorways), he also makes known the meaning of counting the efforts, because it is evident in meaning. Anāmasitvā: without touching.

Ettakānī: this much. Tassā: of the bhikkhu being dragged out. Gāḷhaṃ: firmly.

127. Idhāpī: even in this training rule. The word Pi is in relation to the previous training rule. Sabbatthā: in all the training rules. Yatrā: in whichever training rule.

128. So: that quarrelsome, bickering bhikkhu. Hī: truly, or because. Pakkhaṃ: one's own side. In the side of the person being dragged out, it should be connected that he drags out or causes to be dragged out an insane person. In the side of the person dragging out, it should be connected that there is no offense for an insane person. The seventh.

8. The Attic Training Rule

129. In the eighth, because the surface is uncovered, there is open air above it, hence uparivehāsā, that which is both sā ca sā kuṭi ca, uparivehāsakuṭī (an attic), showing this, he says, "upariacchannatalāyā" (with an uncovered surface above). To show the nature of that dwelling, it is stated "dvibhūmikakuṭiyā vā" (or a two-storied dwelling) etc. The word "mañcaṃ" should be connected with the prefix "abhī", he says, "abhibhavitvā" (overcoming). Or it should be connected with the verb "nisīdatī" (sits down), he says, "bhummatthe vā" (or in the sense of ground) etc. Etaṃ: this statement in the word "mañcaṃ" is a statement of use. Or etaṃ: this word "mañcaṃ" has a statement of use. And here, in the last connection, the prefix abhī is merely an ornament of the word, merely an adornment of the word, he says, "abhīti idaṃ panā" etc. Padasobhaṇatthaṃ: for the adornment of the word, for the embellishment of the word, for the flourishing of the word, is the intention. Nipatitvā: here, the prefix nī follows the meaning of the root, he says, "patitvā" (having fallen). Or it expresses the meaning of exit, he says, "nikkhamitvā vā" (or having exited). By this, he indicates the distinctiveness of the meaning of the root by the prefix nī; the meaning is having exited, having fallen. Hī: because. Āṇī: pegs.

131. The dwelling which does not strike the head, that is called asīsaghaṭṭā, is the construction. By "pamāṇamajjhimassa" (of medium height), he excludes medium strength. Sabbaheṭṭhimāhī: by the lowest of all the material requisites. Tulāhī: by the special pieces of wood standing in a broad manner above the pillars of the house. By this statement of the commentary, the nature of a tulā (beam) is evident. But some state the nature of a tulā differently. Etenā: by the statement "majjhimassa purisassa asīsaghaṭṭā" (not striking the head of a man of medium height), it is shown, is the connection. Hī: truly. Whichever dwelling is spoken of, is the construction. Uparī: in a two-storied dwelling, on the floor above the ground floor. Acchannatalā: with an unroofed surface, a surface without a canopy is the meaning. Idha panā: but in this training rule.

133. Hī: truly, or because. Yāya: whichever this dwelling. Tatthā: in that head-striking dwelling. By the bhikkhu who is not stooping, is the construction. Yassā: of whichever dwelling. Aparibhogaṃ: it should not be used, it is not fit to be used, is the meaning. Patāṇī: pegs that prevent falling, pegs. Indeed, that leads and sets in motion the bond, hence it is called āṇī. Yatthā: in whichever cot or stool. Na nippatantī: having exited, they do not fall. Āhaccapādake: legs which have been struck and pierced and inserted there. Nāgadantakādīsū: nāgadantako (coat hook) is like an elephant's tusk, ko is in the sense of similarity, that which is the beginning of those, hence nāgadantakādayo (coat hooks and others), in those. By the word ādi (and others), he includes wall pegs and others. The eighth.

9. The Large Monastery Training Rule

135. In "Navame piṭṭhasaṅghāṭassa," it refers to the doorjamb, because the piṭṭhasaṅghāṭa is that which has the quality of being the place where two leaves of the door meet, are joined, and come together at the back. The connection is "as stated in the Kurundi." The construction is "as stated in the Mahā-aṭṭhakathā." Ta means the statement spoken in the Mahā-aṭṭhakathā. The same applies to "tadeva" here as well. Hi means truly, or because. "Bhagavatāpi" means not only was it stated by the teachers of the Mahā-aṭṭhakathā, but it was also done by the Blessed One. Because the doorframe is inseparable from the bolt, even though it says "aggaḷaṭṭhapanāya" (for the placing of the bolt), the meaning should be understood as the placing of the doorframe together with the bolt, therefore he said "sakavāṭakadvārabandhaṭṭhapanāya" (for the placing of the doorframe together with its doors). Aggaḷo means the door leaf panel. "Imamevattha" (this very meaning) is connected as "referring to this very meaning stated by me." Etthā means in the statement "aggaḷaṭṭhapanāya." Adhippāyo means the intention of the Blessed One. The word hi indicates expansion. "Kampatī" means shakes violently. "Calatī" means moves slightly. "Tenā" means because of that loose falling. In the Mātikā and the Padabhājanīya, because there is no connection to the phrase "aggaḷaṭṭhapanāya," in order to show its connection, it was said "tatthā" etc. There, tatthā means in the statement "aggaḷaṭṭhapanāya," it is not stated. The arising of the meaning, the origin of the cause, is the atthuppatti, and that is what is called aṭṭhuppattī, by changing the thakāra to ṭṭhakāra. It should be seen according to the context.

Yassā means of the Mahāvihāra. Uparī means above the door. Tīsu disāsū means on both sides and above, in three directions. Tatrāpī means even in a small monastery. Sā means the wall. Aparipūraupacārāpī means even if the surrounding is not fully plastered to the size of the doorframe. Ukkaṭṭhaparicchedenā means with a high measurement. The intention is that more than a hand's reach should not be plastered. He says "sace panassā" etc., meaning it should be plastered in only three directions, and not below, but if there is an opportunity for plastering, it should be plastered even below. Assā means of the monastery. "Ālokasandhī" (light openings) means those which connect and block the light. Showing that this refers to only the window shutters, he says "vātapānakavāṭakā vuccantī" (they are called window shutters). Vātapānaṃ means that which drinks the wind, a door; vātapānakavāṭakā means shutters standing in that. Te refers to the window shutters, and the connection is that they strike. Etthā means in the light opening. Sabbadisāsū means on both sides, below, and above, in four directions. The word "tasmā" (therefore) is the reason for the two phrases "limpitabbo vā lepāpetabbo vā" (it should be plastered or caused to be plastered). Etthā means in the phrase "ālokasandhiparikammāyā" (for the repair of a light opening).

Iminā means with this white color etc. Sabbameta means all of this, the white color etc.

Ya means the task. The connection is "the task to be done." He says "chadanassa dvattipariyāya" (two or three layers of roofing) because the word dvatti can be compounded with a synonymous word even when separated by another word. Dvattipariyāyaṃ means two or three layers gathered together, a samāhāra (collective) digu. When the word ti is placed after, the a of dvi becomes ā. Parikkhepo means surrounding in order. Because the prefix apa has the meaning of prohibition, "aharite" (where there is no green) was said. Etthā means in the word "apaharite." The connection is "with this, 'green' is meant." In the beginning of the kappa, food that occurs before noon is pubbaṇṇaṃ (morning food); in the afternoon, food that occurs after the morning food is aparaṇṇaṃ (afternoon food), having changed the two nakāras to ṇakāras. Tenevā means because of the meaning.

Vutta means sown. Just as when it is said "sumedhabhūto bhagavā" (Sumedha, who would become a Buddha), even though he has not attained enlightenment, the Bodhisatta is called Sumedha, "Bhagavā" (Blessed One), because of the certainty of becoming, so too, even though it has not attained greenness, a field is called "harita" (green) because of the certainty of becoming. He shows the meaning with "yasmimpi khette" etc.

Ahariteyevā means truly a field devoid of greenness. Tatrāpī means even in a field devoid of greenness. The phrase "piṭṭhivaṃsassā" is the sixth case with the meaning of similarity in the word "passe" (side). With this, he shows the actual house. The phrase "kūṭāgārakaṇṇikāyā" is the sixth case with the meaning of similarity in the words "upari, thūpikāyā" (above, the pinnacle). With this, he shows a mansion etc., with a single peak. "A bhikkhu standing" is the connection. "Any person sitting" is the construction. Tassā means of the standing place. Anto means inside. Hi means because. Ayaṃ means this. The connection is that this is a place for falling.

136.Chāditaṃ nāmā means here the word chādita has the meaning of action; therefore, he says "chādanaṃ" (covering). Ujukamevā means straight up from the raising of the roof. Ta means that roofing. Apanetvāpī means even after removing. Tasmā means because it is obtainable, therefore, it should be departed from. Parikkhepenā means by surrounding, for one who is covering. Idhāpī means even in covering with layers, having determined. Tuṇhībhūtenā means having become silent. Chadanuparī means above the roofing. Hī means truly. In "tato ce uttari" (and further than that), showing that tato means above the two or three layers, he says "tiṇṇaṃ maggānaṃ vā" etc.

137.Karaḷo means it should be reaped, cut, or taken with the hand, or the handful of grass in the case of action, etc.; therefore, he says "tiṇamuṭṭhiya" (with a handful of grass). The ninth.

10. The Sappāṇaka Sikkhāpada

140. In the tenth, "jāna" (knowing) means a group beginning with going; therefore, he says "jānanto" (knowing). Saṃ vijjati pāṇo etthāti means that in which there is life, sapāṇakaṃ (with living beings). Eta means this water. He says "yathā tathā vā" (however it may be) because even if one knows oneself or causes another to know, it is still called knowing. "Sapāṇakaṃ udaka" (water with living beings) is a statement of use in the sense of instrument; therefore, he says "tena udakenā" (with that water). Pubbe means in the sikkhāpada beginning with digging the earth.

Tatthā means in the phrase "siñceyya vā siñcāpeyya vā" (he should pour or cause to be poured). Dhāra means a stream. Mātikaṃ pamukha means facing the Mātikā. Tattha tatthā means in that place, in that place. The construction is that he leads from one place to another place. Because the general statement "sapāṇakaṃ udaka" (water with living beings) stands for the particular, and because the particular should not be used for the sake of the particular, he shows that here it is spoken referring to a particular kind of water, saying "idaṃ panā" etc. The connection is "but this is not stated." Ya means the water is the subject in the phrase "gacchatī" (goes). Yatthā means in which water. The tenth.

The Bhūtagāmavagga, the second.

3. The Ovādavagga

1. Analysis of Meaning of the Ovāda Sikkhāpada

144. In the first of the Bhikkhunivagga, tesa means of the elders. The construction is that they went forth, having left great families. The connection is that the daughters of good families speak of the existing virtues. "Ñātimanussāna" (to kinsmen) is the dative case in the phrase "kathayantī" (speaking). Kuto means from the presence of which elder? Tesa means the virtue of the elders is the connection. Without waiting for the word "Kathetu" (to speak), he said "vijjamānaguṇā" (existing virtues), waiting for the word "vaṭṭantī" (revolve), instead of saying "vijjamānaguṇe" (existing virtues). Hī means truly, or because. Tato means because of that speaking, they brought forward, is the connection. Tenā means because of that bringing forward.

Tesa means of the group of six. Tāsū means among those nuns. "Bhikkhuniyo" (the nuns) is the object in the phrase "upasaṅkamitvā" (approaching). The approaching of the group of six to the nuns is due to craving for gain; the approaching of the nuns to the group of six is due to fickleness of mind. This is the difference between those approaching one another. Tiracchānabhūtā kathā (talk that is base) means tiracchānakathā (base talk), which means worthless talk, showing this, he says "tiracchānakathantī" (meaning base talk). Saggamaggagamanepī means the word pi shows what need is there to speak of the path to liberation? Rājāno ārabbha pavattā kathā means rājakathā (talk about kings). With the word ādi (etc.), he includes talk about thieves, etc.

147.Te bhikkhū means those bhikkhus, the group of six, should be. Adiṭṭhaṃ saccaṃ yehīti means adiṭṭhasaccā (those who have not seen the truth); adiṭṭhasaccattaṃ (the state of not having seen the truth) means because of that state of not having seen the truth, having tied. Nesa means of the group of six. Aññeneva upāyenā means desiring to do by a reason other than that of not having received consent, which is known as having received consent. Parato means after, later, above is the meaning. Karonto vā means even while doing exteriorly, he eats, is the connection. Hī means truly, or because. Because they have not been before, therefore it means even while doing exteriorly.

Tatthā means in the statement beginning with "anujānāmī" (I allow). Sīlavā means here the word vantu has the meaning of praise, excess, and constant association. Tassā means of one who has received consent. Ta means that virtue. In order to show the kammadharaya state of the words Pātimokkhasaṃvara, and the tappurisa state of the word saṃvuta with those, it was said "pātimokkhovā" etc. There, it should be seen that the evasaddena shows the kammadharaya state, and the enasaddena shows the tappurisa state.

Vattatī means he maintains the existence. The causative suffix has gone unseen. With this, among the four vihāras, the way of maintaining existence among the iriyāpathavihāra, dibbavihāra, brahmavihāra, and ariyavihāra, he shows the iriyāpathavihāra. Hī means truly. Eta means this statement, "pātimokkhasaṃvarasaṃvuto viharatī" (he dwells restrained by the restraint of the Pātimokkha). Vibhaṅge means in the Jhānavibhaṅga.

Samāpattiyā means for the sake of attainment. The seven words beginning with "upeto" are synonyms for one another. There, upapanno means joined, associated. Samannāgato means one who has come together from all sides, again and again, is samannāgato; the meaning is possessing. Here, the word saṃ has the meaning of completely, the word anu has the meaning of uninterrupted. Tenā means because of that reason. Pāletī means he protects by preventing the arising of existence. Yapetī means existence continues. Yāpetī means he causes existence to continue. Yapa means maintaining. Because it is said in the lists of roots that yāpana means continuation. Viharatī means here the word iti, which has the meaning of quality, is understood by elision, or it can be construed as "is called," or "is said."

‘‘ācāragocarasampanno’’ (endowed with conduct and pasture) etc. There, the casaddena shows the dvanda state, and the enasaddena shows the tappurisa state. The word aṇu has the meaning of small, the word matta has the meaning of measure; therefore, he says "appamattakesū" (in the slightest). With "dassanasīlo" (by nature a seer), he shows the quality of "dassāvī" (a seer) here as being by nature. In "samādāyā" (having undertaken), because the verb dā with the prefixes saṃ and ā requires an object, in order to show its object, it was said "taṃ taṃ sikkhāpada" (that particular sikkhāpada). With this, he shows that "sikkhāpadesū" (in the sikkhāpadas) is a locative plural with the meaning of usage. Or else, sikkhāpadesū means this is a plural in the sense of determination. However, "taṃ taṃ sikkhāpada" (that particular sikkhāpada) shows that the object should be supplied. In "‘‘samādāyā’’" (having undertaken), in order to show the meaning of the word saṃ, the word dā with the prefix ā, and the yakāra, it was said "sādhukaṃ gahetvā" (having taken well). Etthā means in this commentary. However, the full explanation should be taken. Yo means whatever clansman.

Assā means of one who has received consent. Whatever much learning there is, it is not merely hearing. Mañjūsāya means in a box. Because that considers the owner to be wealthy by means of this, it is called "mañjūsā" (box). The connection is that learning is accumulated in this person just as jewels are accumulated in a box, etenā means with the word "sannicita" (accumulated), is the connection, he shows. So means that bhikkhu who has received consent. Sannicitaratanassevā means just like one with accumulated jewels. Ta means that statement beginning with "ye te dhammā" (those teachings). Etthā means in this sikkhāpada. Assā means of the bhikkhu who has received consent. Tatthā means in the statement "vacasā paricitā" (familiar by word) etc. The meaning should be understood in this way. Paguṇā means straight. Because that which is straight is a superior quality, not crooked, by the meaning of outstanding, excellent, it is called "paguṇo" (straight). Anupekkhitā means seen by going up to and looking at again and again, shown is the meaning. Atthato means from the meaning of the object, from the commentary is the meaning. Kāraṇato means from the Dhamma, from the Pāḷi is the meaning. Because the word diṭṭhi (view) is synonymous with the word paññā (wisdom), "paññāyā" (by wisdom) was said. Supaccakkhakatā means brought well to the face of the senses.

nissayamuccanako: One who establishes a community is a parisaṃ upaṭṭhāko. One who exhorts the bhikkhunis is a bhikkhunovādako. Tattha: In those three kinds of learned individuals. "Nissayamuccanakena ettakaṃ uggahetabbaṃ" means it should be connected to so much learning. Upasampadāya: Having given the upasampadā. Pañcavasso: One who has five years. It should be construed as "tena uggahetabbaṃ". Sabbantimenā: At the end of all the divisions, with a trivial progression. Paguṇā: Not crooked, upright. Vācuggatā: A synonym for that itself. For one whose recitation of the Pali text is fluent during study, it is vācuggatā. Or for one whose recitation is vācuggatā, it is paguṇā. Therefore, those terms are synonyms with reciprocal causes. Pakkhadivasesu: On days included in the waxing and waning fortnights. Dhammasāvanatthāya: For the purpose of causing the assemblies that have arrived to hear the Dhamma, the intention is to cause them to listen. Sāvanatthāya: Here, it should be understood that the kārita suffix is dropped due to the yupaccaya. Therefore, the meaning of the word should be made as "sāvīyate suṇāpīyate sāvana." It should be connected as "Bhāṇavārā uggahetabbā". Sampattānaṃ: To those who have arrived in one's presence. Parikathanatthāya: For the purpose of speaking with affection, or for the purpose of speaking in a soft voice. Since "kathāmaggo" is stated, only vatthukathā is intended, not the pāḷipāṭha classified as sutta. Anumodanā: Because the donors rejoice again and again through this. Samaṇadhammo: Is the name for jhāna, or magga, or phala. It should be construed as "uggahetabbaṃ for the purpose of doing that". Hī: Indeed, or because. Cātuddiso: Unobstructed in the four directions, the ṇapaccaya is in the sense of unobstructedness.

Abhivinaye: In the Vinaya Piṭaka that is mutually delimited. Dve vibhaṅgā: The Bhikkhu Vibhaṅga and the Bhikkhuni Vibhaṅga. It should be connected as "asakkontena parisupaṭṭhāpakena bhikkhunā". Having shown what should be learned for one's own benefit in this way, now showing what should be learned for the benefit of the community, he says "parisāya panā" etc. Abhidhamme: In the Suttanta Piṭaka that is mutually delimited, not in the Abhidhamma Piṭaka. Tayo vaggā: The three vaggas Sagāthāvagga, Nidānavagga, and Khandhavagga. The word vā is for optional alternatives. Ekaṃ: One nipāta. Tato tato: From the nikāyas. Samuccayaṃ katvā: Having made a pile. Na vuttaṃ: Not spoken in the commentaries. But one who does not have it does not obtain it. Suttante cā: But in the Suttanta Piṭaka. Uggahito: Grasped by stating the form, meaning recited. Disāpāmokkho: The chief of the bhikkhus etc. who are situated in the directions. Yena kāmaṃ gamo: Going as one wishes.

Catūsu nikāyesu: In the Dīgha Nikāya and others, other than the Khuddaka Nikāya. Ekassā: Of one or another. Ekanikāyenā: By the method obtained in one Nikāya. Hī: Indeed, or because. Tattha: In the commentary of the four treatises. Nānatthaṃ: Various purposes. Taṃ: That Vinaya Piṭaka. Ettāvatā: By this much proficiency. Hotī: The word iti is for the conclusion of the parisa. It should be construed as "iti parisamāpanaṃ veditabbaṃ".

Aññasmiṃ: In other than the Vinaya Piṭaka. Tattha: In the statement beginning "ubhayāni kho panassā" etc. It should be construed as "yathā yenākārena āgatāni, taṃ ākāraṃ dassetuṃ". Padapaccābhaṭṭhasaṅkaradosavirahitāni: Devoid of defects consisting of padapaccābhaṭṭha and saṅkara. Here, padapaccābhaṭṭha means turning back and swallowing, or dripping away, of the words. Padasaṅkara means corruption or destruction of the words. ‘‘Suttaso’’: Although stated generally, it should be taken to mean only the Khandhaka Parivāra Sutta, so he says "khandhakaparivārato". Anubyañjanaso: Here, the word byañjana refers to both a letter and a word, so he says "akkharapadapāripūriyā cā". Hī: Indeed, or because.

Sithiladhanitādīnaṃ: The word ādi includes the eight kinds of consonantal qualities consisting of rigid, soft, closed, released, conjunct, disjoint, long, short, heavy, and light. Yathāvidhānavacanena: According to the customary statement of those who think about letters. Vākkaraṇaṃ: Is the making, speaking, or uttering of speech, having made the ca into ka. Hī: That itself is fitting. Because a woman is delighted by an abundance of passion, therefore she despises, so it should be construed. The phrase "sarasampattirahita" having specified "vacana" by way of a special characteristic, it should be understood to be a cause contained within the cause of becoming conscious in the phrase "hīḷeti". Sabbāsaṃ: Of all the bhikkhunis. By "sīlācārasampattiyā", he turns back from the meaning that it is by birth, lineage, appearance, possessions, etc. Kāraṇañcā: And the commentary. Tajjetvā: Having frightened. Tāsaṃ: Of the bhikkhunis. Gihikāle: It should be connected as "bhikkhunovādakassa hotī gihikāle anajjhāpannapubbo". Hi: That itself is fitting. The phrase "mātugāmo" should be construed with "na karotī" and also with "uppādetī". It should be construed as "ṭhitassa bhikkhuno dhammadesanāyāpi". The word api is in the sense of censure. Visabhāgehī: With unsuitable material objects. Ayuttaṭṭhāne: In a place unsuitable for renunciants. Chandarāgaṃ: Strong craving. Tenā: By that reason.

‘‘Ettha cā’’tiādiṃhi ayaṃ pana saṅgaho –

‘‘Sīlavā bahussuto ca, svāgato ca suvācako;
Piyo paṭibalo cāpi, najjhāpanno ca vīsatī’’ti.

148.Vatthusmiṃ: In the case. Having elided the ka, it is said to be garudhamma, so he says "garukehi dhammehī". Te: Those garudhammas. Hī: Because. To show that what is stated generally by "ekato" should be taken specifically, it is said "bhikkhunīnaṃ santike". Yathāvatthukamevā: Only according to the case, only a pācittiya. For that is called "yathāvatthuka" because it proceeds in accordance with the cause of the offense.

149.Pāto: Early, in the morning. It should be connected as "Asammaṭṭhaṃ sammajjītabbaṃ". Making the fault manifest in not sweeping, he says "asammaṭṭhaṃ hī" etc. Hī: Indicates the manifestation of that. Taṃ: That enclosure. It should be connected as "disvā bhaveyyuṃ". Tenā: By the reason of not wanting to hear, as if. Having shown the benefit of sweeping the enclosure, now showing the same for providing drinking water and food, he says "anto gāmato panā" etc. Tasmiṃ: In that drinking water and food.

Sākhābhaṅgampi: Even a branch that should be broken off. Dutiyo: A wise person is the second. Showing the place where one should sit, he says "nisīditabba" etc. Having stated generally "vihāramajjhe", to show specifically, it is said "dvāre". Osaraṇaṃ: They descend, they draw near here, therefore it is osaraṇaṃ, and that place itself is osaraṇaṭṭhānaṃ, in that. Samaggatthā: Here, the prefix saṃ and the prefix ā and the verb gamu are present, then there is either the ttha-vacana counted as past tense, or the tta of the tha-vacana counted as the fifth case, due to the conjunction, the ā upasagga is shortened, thus showing the meaning he says "sammā āgatatthā". There, the word "sammā" shows the meaning of the saṃsadda, the word "ā" shows the ātyūpasagga, the word "gata" shows the gamudhātu, the word "ttha" shows either the ttha-vacana counted as past tense, or the tta of the tha-vacana counted as the fifth case. But the meaning here is: "samaṃ tumhe āgatatthā". In the case of the tta of the tha-vacana counted as the fifth case, "samaṃ tumhe āgā attha bhavatha". The word ‘‘āgacchantī’’ shows the meaning of the vatudhātu in ‘‘vattantī’’, it shows the intention by the phrases "paguṇā vācuggatā". Pāḷī: The garudhamma pāḷi.

Tattha: In that Pāḷi, or in those four consisting of greeting etc. Maggasampadānaṃ: Giving way and giving space to the bhikkhu. Bījanaṃ: Fanning with a fan. Pānīyāpucchanaṃ: Asking for water. The word ādi includes asking for food etc. Ettha cā: And in these four consisting of greeting etc. The six phrases beginning "anto gāme vā" are the basis in the phrase "kātabbameva". Rājussāraṇāyā: For the ussāraṇā of the people by the majesty of the king. Mahāsannipātaṃ: A great assembly of bhikkhus gathers here, therefore it is mahāsannipātaṃ, while sitting in that place in the great assembly. Paccuṭṭhānaṃ: Getting up immediately. Taṃ taṃ: That sāmīcikamma.

Sakkatvā: Having shown respect, meaning having made an effort. Therefore, he says "yathā kato" etc. Tiṇṇaṃ kiccānaṃ: Of the three duties counted as "sakkatvā garuṃkatvā mānetvā". He says that the anīyasadda is in the sense of the passive, "na atikkamitabbo".

abhikkhuko: An āvāsa without bhikkhus, in how much place is it without bhikkhus, he says what kind of āvāsa is called abhikkhuko, "sace" etc. The phrase "upassayato" is apādāna in the phrase "abbhantare". Ettha: In the āvāsa without bhikkhus. Hī: Indeed. Tato: From the āvāsa situated within half a yojana. Paraṃ: In another āvāsa, this is an upayogavacana in the locative sense. Pacchābhattaṃ: After the meal. Tattha: In the āvāsa without bhikkhus. The phrase "bhikkhuniyo" is the object in the phrase "vadantī". Vuttappamāṇe: In the stated measure counted as within half a yojana. Sākhāmaṇḍapepi: Even in a pavilion covered with branches. The word pi shows what need is there to mention an āvāsa. Vuttā: Resided. Ettāvatā: By merely residing for one night. Ettha: In the āvāsa with bhikkhus. It should be construed that it should be requested by the bhikkhunis who are approaching. Pakkhassā: Of the waxing fortnight of Āsāḷhī month. It should be connected by way of part and whole with the phrase "terasiya". Mayaṃ: We. Yato: By which straight path, so it should be connected. Therefore, he says "tena maggena". Aññena maggena: By a crooked path other than the straight path. Ayaṃ: This āvāsa. Tato: From the āvāsa of the bhikkhus, or from the bhikkhuni upassaya, this itself is more fitting. For he will say "amhākaṃ upassayato gāvutamatte". Khemaṭṭhāne: In a safe place. For fear wastes away here, therefore it is khemaṃ, and that place itself is khemaṭṭhāna, thus "khemaṭṭhāna" is said. Tāhi bhikkhunīhī: By those bhikkhunis dwelling in a place within half a yojana. Tā bhikkhuniyo: Those bhikkhunis dwelling in a place within a gāvuta. Antarā: Between your and our dwelling place, or from the dwelling place, in the middle. This is a nissakkavacana in the locative sense. It should be connected as "ṭhite maggeti", the phrase "santikā" is apādāna in the phrase "āgata". Tattha: In the upassaya of the other bhikkhunis. Thus, it should be requested. Tato: In relation to requesting the bhikkhus, paranti is connected.

Cātuddase: On the day of the completion of the fourteen days of the waxing fortnight of Āsāḷhī month. Idhā: In this vihāra. The phrase "ovāda" is the object in the phrase "anu". Anujīvantiyo: Those who live depending on, making a livelihood by following. It should be connected as "vuttā bhikkhū". Dutiyadivase: On the full-moon day of Āsāḷhī. Athā: Immediately after departing. Ettha: Because of the bhikkhus having departed, in the absence of seeing. By "ābhogaṃ katvā", he shows that it is not proper to dwell without making ābhoga. The intention is that one must go to an āvāsa with bhikkhus. Sā: That is the vassacchedāpatti. Hī: Indeed, or because. Kenaci kāraṇena: By some cause, such as the non-accomplishment of alms-seeking. Hī: Indeed. When dwelling in an āvāsa without bhikkhus due to reasons such as the departure of the bhikkhus, does one pavāraṇā only in an āvāsa without bhikkhus, he says "pavārentiyā panā" etc.

Anvaddhamāsanti: Here, the word "anu" denotes separation and is a kammappavacaniya. Because of its application, it is used in the sense of abundance, saying, "every half-month". Paccāsīsitabbāti: Here, "pati" and "ā" are prefixes, and the root "si" means to desire, thus it means "should be desired." The root "si" has dvebhāva. In the dhātupāṭha it is said, "Āpubbo sisi icchāyaṃ": the prefix "ā" with the root "si" means desire. Tatthāti: In the statement "uposatha questioner". Pakkhassāti: Of any fortnight whatsoever. But it should be connected with what is said in the Mahāpaccariya. Requesting for advice is ovādo: by elision of the latter word, that itself, the purpose is ovādattho, for that purpose. Pāṭipadadivasatoti: From the second day. Because that moon travels facing both growth and decline, therefore it is called pāṭipado. Itīti: In this manner. The Blessed One established, is the construction. Aññassāti: Other than the act of hearing the Dhamma. Nirantaranti: Constantly, "established" is a neuter noun of action. Hīti: Expansion. Evañca satīti: And when there is so much benefit. Yanti: Which Dhamma. Sātthikanti: Purposeful. Yathānusiṭṭhanti: According to the instruction. The construction is: all the bhikkhunis also. Hīti: Truly.

Ovādaṃ gacchatīti: She goes to the monastery of the Bhikkhu Sangha to request instruction. Na ovādo gantabboti: One should not go to the monastery of the Bhikkhu Sangha to request instruction. Ovādoti: and it should be seen as a singular number in the sense of usage. Otherwise, the usage of the words would contradict. Ovādaṃ gantunti: To go to the monastery of the Bhikkhu Sangha to request instruction.

Ovādūpasaṅkamananti: Approaching for the purpose of receiving instruction. Ārāmanti: To the monastery of the Bhikkhu Sangha. Tatoti: In relation to after the going. Tena bhikkhunāti: By that bhikkhu who is the receiver of instruction. Tanti: The bhikkhu who is agreed upon.

Ussahatīti: Is able. Pāsādikenāti: With pleasing conduct, meaning with bodily, verbal, and mental actions that generate confidence. Sampādetūti: To fulfill the threefold training. Ettāvatāti: By just this much, by the statement "sampādetū with pleasing conduct". Hīti: Illuminating the result. Etanti: The statement "by those".

Tatrāti: With reference to the previous statement. The form of the statement is obvious.

Showing the form of the statement sent by one bhikkhuni or by many bhikkhuni residences for the sake of instruction, he says, "bhikkhuni Sangha, venerable ones," etc.

Tenāpīti: Even by the receiver of instruction, the word "ovāda" is the object in the phrase "by the receiver". Again, the word "ovāda" is the object in the phrase "apaṭiggahetu." Bālo: He lives by the measure of breaths, not by the life of wisdom. Gilāno: He is sick, ailing. Gamiko: He is able to go. Here, this is the construction: that bhikkhu who is able to go, will go, will make the going, therefore that bhikkhu is called "gamiko." Or else, that bhikkhu, because he is able to go, will go, will make the going, therefore that bhikkhu is called "gamiko." "Able" is a qualifying adjective included in the cause.

Tatthāti: Among those three individuals, the fool, etc. Dutiyapakkhadivaseti: On the second day of the fortnight from the new moon. Uposathaggeti: In the uposatha hall. Because they count the uposatha there, or the uposatha is observed there, therefore it is called uposathagga. In that uposatha hall. Showing that the statement "without informing" is a sign, and showing that very thing for the statement "without withdrawing," he says, "aparampi vutta," etc.

Tatthāti: Among the bhikkhus who are the receivers of instruction. No cassāti: If it is not. Sabhaṃ vāti: Or a gathering. Because they speak together there, or it shines or is radiant with the virtuous, therefore it is called sabhā, the construction is: I will approach that assembly or. Tatrāti: In that assembly, etc. The same applies to the word "tatthā."

cātuddaso, having concluded the pavāraṇā on that day, is the connection. Bhikkhusaṅgheti: In the presence of the Bhikkhu Sangha, this is a locative case in the sense of proximity. Ajjatanāti: Here, in this day, "ajja," from the word "ima," the suffix "jjapaccayo" is in the sense of "ahan," and the "a" of the word "ima" is dropped, "ajja eva ajjatanā," the suffix "tanapaccayo" is indeed in its own sense. On another day, aparajja, from the word "apara," the suffix "jjapaccayo" is in the sense of "ahan," only in the locative case. Etthāti: In the pavāraṇā, or in the statement "I allow," etc. Hīti: Truly.

Kolāhalanti: Commotion. Paṭhamaṃ bhikkhunī yācitabbāti: First, the bhikkhuni should be asked by the Sangha.

Passanto paṭikarissatīti: Seeing what is faulty and faultless, he will remedy it.

Ubhinnanti: Of both bhikkhus and bhikkhunis. Yathāṭhāneyevāti: Whatever place is appropriate, in that very appropriate place. Kenaci pariyāyenāti: By some reason or other. The word "vara" with the prefix "ava" has a hidden meaning, thus he says, "hidden". Vacanaṃyevāti: Just the word of instruction. Pathoti: Because the place in the position of seniority is the cause, it is the path. Dosaṃ panāti: But the fault in going forth, etc. Añjentīti: Smearing. But it is fitting for the bhikkhus to instruct and advise, is the construction.

Aññanti: Other than the instruction. Esoti: This is a garudhamma.

150.Adhammakamme’’ti: Here, what kind of action is it called? He says, "adhammakammetiādīsūtiādi. Tatthāti: In unrighteous and righteous actions.

152.Giving the recitation, he speaks, the construction is: there is no offense. Osāretīti: He relates. Catuparisatīti: In the four assemblies. Tatrāpīti: Also because of that hearing by the bhikkhunis. The first.

2. Atthaṅgatasikkhāpadaṃ

153.In the second, the word pariyāya means turn, thus he says, "vārenā". And "vāroti" itself is a sequence, thus he says, "paṭipāṭiyāti attho". Adhicetoti: Showing that it means "one with higher mind", he says, "adhicittavato". Here, adhicitta means only the citta of the fruition of Arahatship, not the eight attainments, the citta that is the basis for vipassanā, thus he says, "arahattaphalacittenā". In adhicittasikkhā, etc. (pārā. 45; dī. ni. 3.305; ma. ni. 1.497; a. ni. 6.105; mahāni. 10), the eight attainments, the citta that is the basis for vipassanā, is called adhicitta. Na pamajjatoti: For one who is not negligent. Sātaccakiriyāyāti: By constant action. Munī: He knows both worlds, and showing that it means "sage", and mona is called knowledge, because of the meaning of knowing, and it exists for him, therefore munī, he says, "muninotī". There, "yo munati…pe… munanena vā": with this he shows the first meaning, "monaṃ vuccati…pe… vuccatī": with this he shows the second meaning. Because it is said in the dhātupāṭha (saddanītidhātumālāyaṃ 15 pakārantadhātu) that "muna gatiyan" (muna means movement), therefore in "yo munatī," the root munadhātu is from the bhūvādigaṇa, not the kīyādigaṇa, it should be seen. Or else, because it is said in the dhātupāṭha (saddanītidhātumālāyaṃ 17 kiyādigaṇika) that "muna ñāṇeti" (muna means knowledge), therefore "munātī" is from the kīyādigaṇa. The dropping of the final "nakāra" of the root should be seen. Here in "monaṃ vuccati ñāṇa," ñāṇa means only the knowledge of Arahatship. The path of silence is monapatho: when it is said, it implies only the thirty-seven factors of enlightenment, thus he says, "sattatiṃsabodhipakkhiyadhammesū". Or else, it implies the adhisīlasikkhā, etc., thus he says, "tīsu vā sikkhāsū". Pubbabhāgapaṭipadanti: The practice that occurs in the preliminary part of the knowledge of Arahatship, known as morality, concentration, and insight. Pubbabhāgeti: In the preliminary part of the knowledge of Arahatship. Etthāti: In the statement "adhicetaso…pe… sikkhato". He says that the word "tādino" should be connected with the word "munino," "tādisassa khīṇāsavamunino". Etthāti: In the statement "sokā na bhavanti tādino". To show that upasanto means "he calms the passions," it is said "rāgādīna". Having made satimā mean "one who has mindfulness," he says that the word "mantu" is in the sense of constant association, "satiyā avirahitassā".

akāso, that itself is ākāso. To be seen with an empty space in between, is antalikkho. Space is of four kinds: space without limitations, space caused by kasina-removal, limited space, space limited by form. Of these, only space without limitations is implied here, because it is qualified by antalikkhe. Therefore, he says, "na kasiṇugghāṭime, na pana rūpaparicchede". Limited space is also included in space limited by form. The word "ma" is the object in the phrase "avamaññantī". Ettakamevāti: Just this much, the statement consisting of "adhicetaso," etc., not any other Buddha-word, is the meaning. Ayanti: This is Cūḷapanthaka Thera. Handāti: An expletive in the sense of invitation. The intention is: I will show my power, you see and take it. Vuṭṭhāyāti: Having arisen from that fourth jhāna. Antarāpi dhāyatīti: Showing the meaning of the word "pi" here, he says, "antaradhāyatipī". The same method applies to "seyyampi kappetī" also. Theroti: Cūḷapanthaka Thera. This word, connecting with the places where it is appropriately connected in between, should be connected with "tañceva bhaṇatī". Bhātutherassāti: Of Mahāpanthaka Thera, who was his elder brother.

Padmanti: In the verse, three lines are indavajirā, the fourth line is upendavajiro. Therefore, in padma, after dropping the vowel "u" of the dukārukāra when the consonant "ma" follows, and changing it to a hard consonant, it should be written in the form "padma" with dvibhāva. Avītagandhanti: Here, vī should be uttered long. Padumaṃ: It goes in the mud, therefore padumaṃ. Kokanudam: It removes the taking of foul smell. Sugandhaṃ: It has a beautiful smell. Here, this is the construction: just as a lotus flower called kokanuda, fragrant, blossomed in the early morning with the warmth of the early sun, becoming unfolded, not devoid of fragrance, would shine, so he sees the Sammāsambuddha shining in the three realms, heating in space, like the sun heating, becoming a luminous essence issuing from the body of Aṅgīrasa.

Paguṇanti: Easy to recite. Tatoti: Because of not being able to. Nanti: Cūḷapanthaka. The connection is: Mahāpanthaka Thera drove him out. Soti: Cūḷapanthaka. Athāti: At that time. The construction is: The Blessed One said. Buddhacakkhunāti: With the eye of the All-Knowing Buddhas, consisting of the knowledge of dispositions, latent tendencies, faculties, and the potential of others. Tanti: Cūḷapanthaka. Tassāti: Of Cūḷapanthaka. Athāti: At the time of that informing. Assāti: Of Cūḷapanthaka, the connection is with "datvā". Rajoharaṇaṃ: It removes the dust, impurity, a piece of cloth. Soti: Cūḷapanthaka. Tassāti: Of that piece of cloth, in the word "anta," there is a relationship of parts. Parisuddhampīti: The word "pi" shows what is there to say about an impure piece of cloth. Saṃveganti: Fear, terror is the meaning. Athāti: At that time of starting. Assāti: Of Cūḷapanthaka. "Ta" should be connected with the phrase "mamāyanabhāva," and the construction should be done. The second.

3. Bhikkhunupassayasikkhāpadaṃ

162.In the third, even though it is said generally that "ovadati pācittiyassa," the meaning should be taken specifically, thus he says, "aṭṭhahi garudhammehi ovadantasseva pācittiya". Itoti: From this training rule. Yatthayatthāti: In whichever training rule. Sabbatthatattha tatthāti yojanāti: Everywhere, in that very place, is the construction. The third.

Pakiṇṇakakathā

Etthāti: In this training rule. The connection is: This miscellaneous has been said. Tīṇi pācittiyānīti: Because the bhikkhu is unappointed, one pācittiya; because the sun has set, one; because he approached a bhikkhuni residence, one; thus, three pācittiyas. Kathanti: For what reason does it occur, is the construction. Tatthāti: To the bhikkhuni residence. Tassevāti: Only of that appointed bhikkhu. Aññena dhammenāti: With a Dhamma other than the garudhammas. Divā panāti: But during the day, it is only from sunrise to sunset.

4. Āmisasikkhāpadaṃ

164.In the fourth, much respect is done by whom, therefore bahukatā. Showing the meaning that they do not instruct having done much respect, he says, "na bahukatātiādi". Dhammeti: In the Dhamma of morality, etc. Adhippāyoti: The intention of the phrase "na bahukatā", or the intention of the group of six, is the construction. The phrase "kattukāmoti ādīna" is connected by way of subject to the word "attho".

Sammutinti: The appointment of a bhikkhu as an advisor. The construction is: later he stood in the novice stage. The fourth.

5. Cīvaradānasikkhāpadaṃ

169.In the fifth, rathikāya means in the street. Because it is suitable for chariots, it is called rathikā. Sandiṭṭhā means having been shown because of the gathering. He said "friend" because he is a friend only by being seen. Sesaṃ means the remaining word from the stated utterance. Tatra means in the training rule regarding the acceptance of robes. Hi is a particle indicating specificity. Idha means in this training rule regarding the giving of robes. The fifth.

6. Cīvarasibbanasikkhāpadaṃ

175.In the sixth, regarding udāyī, there are three Udāyīs: Mahā Udāyī, Kāḷudāyī, and Lāḷudāyī. Among them, the intention is the third one, so he said, "Lāḷudāyī." Paṭṭho, because it stands and continues due to influence, is obtained as if capable. Therefore, he said, "capable." Nipuṇo means skilled. With "paṭibhānena katacittaṃ," he shows the elision of a word in the middle of the word "paṭibhānacittaṃ." So refers to the connection that Lāḷudāyī did. Tassā means of the robe. Regarding "yathāsaṃhaṭaṃ," the word "eva" should be supplied, so he said, "yathāsaṃhaṭameva."

176.The meaning is: whatever robe can be worn or wrapped is called a robe. Evaṃ hi means just so. With "dukkaṭaṃ," he shows the intervening offense in "sayaṃ sibbati, āpatti pācittiyassa." Ārā means needle. Because it goes and enters without attachment, it is called "ārā," its path, the going, is ārāpatho, in that, because the ārāpatha ends in extraction, "nīharaṇe" is said. Satakkhattumpī means even many times. Āṇatto means being ordered. Instead of saying "āṇāpito," by eliding the "ṇa" of the word "ṇāpesa," changing the "i" to "a," and doubling the "ta" suffix as in the tense conjugation in the verb "ādatte," thus it is said. Therefore, he said, "having been told once to sew a robe." Atha panā means but otherwise. Āṇattassā means of the one who was ordered. The connection is that even many pācittiyas occur.

Tesaṃ means of the teachers and preceptors. Tesampī means even of the dependents. The connection is robes for the nuns who are relatives. The word "antevāsikehi" is the causative object in the word "sibbāpenti." Tatrāpī means even in having it sewn by the teachers and preceptors. The word "antevāsike" is the direct object in the word "vañcetvā," and the causative object in the word "sibbāpenti." Itaresaṃ means other than the teachers and preceptors. The sixth.

7. Saṃvidhānasikkhāpadaṃ

181.In the seventh, the words "tāsaṃ bhikkhunīnaṃ pacchā gacchantīnaṃ" should be connected with the remaining reading "pattacīvaraṃ," so he said, "pacchā gacchantīnaṃ pattacīvaraṃ." He said, "tā bhikkhuniyo corā dūsayiṃsu," connecting those nuns who were going behind by changing the case and relating it to the word "dūsesu." Alternatively, without changing the case, by supplying the word "pattacīvaraṃ" to the word "acchindiṃsu," and supplying the reading "sīlaṃ" to the word "dūsesu," it should be understood as being connected.

182-3.Saṃpubbo, vipubbo, and dhādhātu take the tvāpaccayo, so he said, "saṃvidahitvā." Kukkuṭo means red-crested cock. Because it makes the sound "kukati" when taking small creatures for food, it is called kukkuṭo. Ayaṃ means this village. Ṇo is in the locative case, so he said, "in sampadaṃ." Etthā means in this village. Because the latter word is in the locative case, it is a genitive compound with the former word, so he said, "of the cocks," etc. Having shown thus the locative meaning of the suffix "ṇa" and the genitive compound with the former word, now, to show the meaning of the suffix "ṇa" as a state and the bahirattha compound with the former word, "atha vā" is said. Tattha means in the latter reading. Uppatitvā means having flown, having jumped upwards into the sky. Etthā means in the latter reading. Dvidhā means in two ways, by the path of the foot and by the path of the village. By "upacāro na labbhati," he shows that it is not a different village, but it is the same village, therefore, only one offense occurs. Paccūse means at dawn. Because it destroys the opposing darkness, it is called paccūsa. Vassantassā means of the one roaring. The word "vacanato" is a marker for the word "āpattiyeva." Ratanamattantaro means a separation by the measure of a span.

Tatra means in the saying "gāmantare gāmantare." Hi is an expansion. Ubhopī connects to bhikkhus and bhikkhunis both arranging. Na vadantī means the commentators do not say. The meeting place of four paths is catukkaṃ, the meeting place of two, three, or more paths than four is siṅghāṭakaṃ. Tatrāpī means even in crossing the boundary. Gāmato means from one's own village. The meaning is until they do not cross. Sandhāyā means concerning. Athā means at that time of departing. Dvepī connects to both bhikkhus and bhikkhunis going. Taṃ means that word.

Hi is a distinction. In the previous method of "gāmantare gāmantare," there is no offense for transgressing, the offense is upon crossing, this is the distinction.

184.Gatapubbatthā means the meaning is "gata pubbā attha bhavathāti." The meaning is saying either "ehi gacchāma" or "vā āgaccheyyāsī." Cetiyavandanatthaṃ means to worship the stupa.

185.Visaṅketena here has three kinds of non-agreement: non-agreement on time, non-agreement on the gate, and non-agreement on the path. Among these, intending to have no offense only by non-agreement on time, he said, "visaṅketena gacchanti, anāpattī." There is no release from offense by non-agreement on the gate or non-agreement on the path. Showing that meaning, he said, "purebhatta," etc. Cakkasamāruḷhā means properly mounted on the wheel of conduct or the wheel of a cart. Janapadā means districts of people. Pariyāyantī means they repeatedly go around and come back. The seventh.

8. Nāvābhiruhanasikkhāpadaṃ

188.In the eighth, saha aññamaññaṃ thavanaṃ abhitthavanaṃ is santhavo, meaning association. Mittabhāvena santhavo is mittasanthavo, lokehi assādetabbo ca so mittasanthavo ca is lokassādamittasanthavo, tassa vaso pabhū, tena vā āyatto is lokassādamittasanthavavaso, tena. Showing that uddhaṃgacchatīti is uddhaṃgāminī, he said, "uddhaṃ," etc. Uddhaṃ here means against the current. Therefore, he said, "nadiyā paṭisotaṃ." Connecting the mātikā phrase "uddhaṃgāminī" with the bhājaniya phrase "ujjavanikāyā," he said, "yasmā panā," etc. Yo means which bhikkhu. Uddhaṃ javanato means because of going against the current. Tenā means by that reason. Assā refers to the "uddhaṃgāminī" phrase. Anusotaṃ here means downwards, so he said, "anusotaṃ." Assapī, the word pi is with reference to what precedes. Tattha means in the saying "uddhaṃgāminiṃ vā adhogāminiṃ vā." Yaṃ connects to "they carry which boat." Sampaṭipādanatthaṃ means for properly setting the foot against, meaning for placing it straight. Etthā means in the boat. Without considering the padabhājani of "ṭhapetvā," he said, "the utterance 'nissakka' is in the sense of usage." But in the mātikā phrase "aññatra," when the meaning of "nissakka" is required, the utterance "nissakka" is indeed suitable.

189.The connection is that one bank is a non-village, a forest. The connection is that pācittiyas occur by counting half-yojanas. Majjhena gamanepī, the word pi shows that what need be said about going by the side of a non-village, forest bank? Na kevalaṃ nadiyā connects to "not only in the river is there no offense," the intention is that there is no offense in other places like the ocean. The connection is "yopi bhikkhu gacchatī." Hi means truly, or because.

191.There are three kinds of non-agreement: non-agreement on time, non-agreement on the landing place, and non-agreement on the boat. Among these, intending to have no offense only by non-agreement on time, "visaṅketena abhiruhantī" is said. There is indeed an offense by another kind of non-agreement, showing that meaning, he said, "idhāpī," etc. The eighth.

9. Paripācitasikkhāpadaṃ

192.In the ninth, mahānāgesū means in the great arahants, tiṭṭhamānesu means while they are present, the intention is that he invites new bhikkhus, thinking they are reliable messengers. Itarathā means in another way, from changing the case or from the remaining reading. The meaning is "antarakathā" is a talk that has reached the middle, so he said, "avasāna," etc. Pakirīyitthāti is pakatā, na pakatā is vippakatā, when it is said, it means a talk being made, so he said, "kariyamānā hotī." Addhacchikenā means with half an eye. Tehī means by the elders.

194.Laddhabbaṃ means worthy of being received. Assā is of the "bhikkhuniparipācita" phrase. Sammā ārabhitabbo is samārambho, showing that, he said, "samāraddhaṃ vuccati." Paṭiyāditassā means of the prepared food. Gihīnaṃ samārambho is gihisamārambho, this is a sāmivacanaṃ in the sense of having done. Tato means from that food. Aññatrā means except. Expounding that meaning, he said, "taṃ piṇḍapātaṃ ṭhapetvā." But it is said in the padabhājanaṃ, is the connection. The phrase "ñātakapavāritehi" is the agent in the word "asamāraddho." Atthato means in the sense of bhikkhuni-prepared. Tasmā means because it is indeed samāraddha in meaning, therefore.

195.Paṭiyāditaṃ means paṭiyattaṃ. Pakatiyā paṭiyattaṃ is pakatipaṭiyattaṃ, showing that, he said, "pakatiyā," etc. But it is said in the Mahāpaccariyaṃ, is the connection. Tassā means of that very bhikkhu. Aññassā means to another bhikkhu other than that.

197.Bhikkhuniparipācitepī, the word pi shows what need be said about bhikkhuni-prepared food. The ninth.

10. Rahonisajjasikkhāpadaṃ

198.In the tenth, pāḷiattho cā, here the word pāḷi should be connected with the word vinicchiyasadda, "pāḷivinicchayo." Hi means truly, or because. The phrase "idaṃ sikkhāpadaṃ" is the subject of the same meaning in the phrase "ekapariccheda," and the object in the word "paññatta." Uparī means the acelakavagga. The tenth.

Ovādavaggo is the third.

4. Bhojanavaggo

1. Āvasathapiṇḍasikkhāpada-atthayojanā

203.In the first of the Bhojanavagga, showing that the piṇḍa designated in the rest house is āvasathapiṇḍo, he said, "samantā," etc. Parikkhittaṃ connects to "surrounded rest house." Addhaṃ pathaṃ gacchantīti is addhikā. Gilāyanti rujantīti is gilānā. Gabbho kucchiṭṭhasatto etāsanti is gabbhiniyo. Malaṃ pabbājentīti is pabbajitā, the connection is according to their suitability. Paññattāni mañcapīṭhāni etthāti is paññattamañcapīṭho, taṃ. Having made the rest house with many interior sections and many chief sections, is the connection. Tattha means in that rest house. Tesaṃ tesaṃ means of the travelers, etc. Because the word "hiyyo" refers to the immediate past and the remote past, and the immediate future and the remote future, here it is a word referring to the immediate future, so he said, "svepī." The connection is "kuhiṃ gatā iti vutte." Showing the denominative verb of the word "kukkuccāyanto," he said, "kukkuccaṃ karonto."

206.With "addhayojanaṃ vā yojanaṃ vā," he shows the object of the word "pakkamitu." With "gantuṃ," he shows the meaning of padavikkhepa of the word "kamu." To show the tvāpaccayanta nature of the word "anodissa," "anuddisitvā" is said. Pāsaṃ ḍetīti is pāsaṇḍo, meaning he throws the noose of views in the minds of beings. Alternatively, taṇhāpāsaṃ, diṭṭhipāsañca ḍeti uḍḍetīti is pāsaṇḍo, taṃ pāsaṇḍaṃ. Yāvatattho paññatto hotī connects to "yāvatā attho hoti, tāvatā paññatto hotī." "Yāvadattho" is also a reading, this is the same meaning. The "da" is a word-joining marker. Sakiṃ bhuñjitabbaṃ means it should be eaten once in one day. Therefore, he said, "ekadivasaṃ bhuñjitabbaṃ."

Etthā means in this training rule. The connection is "ekakulena vā paññattaṃ." It is not proper to eat because it is designated by being together, is the intention. The connection is piṇḍaṃ paññattaṃ by various families. It is proper to eat because it is designated by various families without being together, separately. The connection is "yopi piṇḍo chijjati." Upacchinditvā means having cut off because of having an evil mind of disbelief, etc.

208. Anuvasitvā means having stayed repeatedly. Because he is going along the road, "he eats while going" might be acceptable, but how can it be when he has caused to go to a place he has already been? Even the recent past is acceptable because it is included with that. Just like in "From where do you come, bhikkhu?" (saṃ. ni. 1.130) and others. Even proximity to that is similar. "No offense" is stated with reference to a single family's property in various places, since there is naturally no offense in the property of various families in various places. "He can receive to eat again for one day" is stated because the undertaking was interrupted. Although stated generally as "for a bhikkhu," it should be taken as "for bhikkhus only," he says, "for bhikkhus only." First.

2. The Gaṇabhojana Training Rule

209. In the second, showing the cause for the abandoned gain and honor, he says, "So, it seems," etc. So means Devadatta. "He was" should be connected with "became manifest." By Ajātasattu means by Ajātasattu, since he was the enemy of his own father the king even before he was born; "having killed" is a causative passive construction. King means King Bimbisāra; "having killed" is the object of the verb. Abhimāre means having lain in wait, archers were sent for the purpose of killing the Buddha. Gūḷhapaṭicchanno means having been hidden and concealed. Parikathāya means by way of secretive talk. The phrase "even the king" is the object of the verb "he killed." Pavijjhī means set in motion. Tato means the connection is that they arose after that which was stated. Nāgarā means those living in the city. Rājā means King Ajātasattu. Sāsanakaṇṭaka means a thorn for the Dispensation, because he is like a thorn for the Dispensation. Tato means from taking out. Upaṭṭhānampī means even support, or even for the purpose of support. Aññepī means others besides the king. Assā means of Devadatta. Kiñci edible or consumable, should be connected with "should be given." Kiñci or greeting, etc., is connected with "should be done." Showing the reason for eating after informing families, he says, "Lest," etc. The connection is that he eats while being supported.

211. Why do those who do not accept the meal invitation receive few robes? He says, "For those not accepting the meal," etc.

212. Why do bhikkhus who are robe-makers invite with a meal? He says, "In the village," etc.

215. Nānāverajjake here, rajjaṃ means the king's kingdom, virajjaṃ means a dissimilar kingdom, nānāvirajjaṃ means a kingdom dissimilar in various ways. Nānāverajjakā means those who came from various dissimilar kingdoms. He says, "Having come from various different kingdoms," because the increase is in the middle. Aññarajjehī means from kingdoms other than Rājagaha. "Nānāverañjakeitipi pāṭho" is stated referring to the rejection of the collection of syllables, which has been colored, as rañja.

218. Gaṇabhojane means a meal of a group, that is a gaṇabhojana; the eating of a gaṇabhojana is a gaṇabhojana; in that gaṇabhojana, there is a pācittiya offense, is the meaning. The omission of the word bhojana in one of its meanings should be understood, just like in "rattūparato" (dī. ni. 1.10; ma. ni. 1.293) and others. But does a group mean two or three, like with the uposatha? He says, "Here, a group means four," etc. Thus, he shows that two or three do not constitute a group, but four, having made it the beginning, and more than that constitute a group. Taṃ paneta here, the word eta is an embellishment of the statement, since in two pronouns, the former is generally the primary one. Pasavatī means increases, arises, is the meaning. Vevacanena vā means alternatively by synonym, such as "I invite with a meal, I invite with food." Bhāsantarena vā means alternatively in a language other than the root language. The connection is bhikkhus invited together. Hī means truly, or because. Pamāṇa means reason. "Four" should be connected with "in the monastery" having made a gender shift. Ṭhitesuyevā is a group of determination. The connection is one invited.

Pāṭekkaṃ means the state of being individual, that is pāṭekkaṃ; separately, is the meaning. The connection is whether they inform together or separately.

phālitā means producing, is the connection. The construction is when it has just been struck. Lesena kappanti pavattaṃ cittaṃlesakappiyaṃ.

Suttañcā means also the needle-casting thread. But just as there is a time for giving robes separately, there is also a time for robe-making, so why is "whenever" stated? He says, "Indeed," etc. Hī means truly, or because. Because there is no time for robe-making like there is a time for giving robes separately, therefore "whenever" was stated by me, is the intention. Therefore, the connection is that the bhikkhu who makes it should eat. Sūciveṭhanako means two small pieces of cloth connected for sewing, through which a needle is pierced. Vicāretī means arranges in terms of five sections, seven sections, etc. Chindatī means cuts with a knife or with the hand. Moghasutta means muyhanaṃ mogho, a thread of cutting that involves a confused mind in the place for taking up and discarding, whose meaning is confused. Āgantukapaṭṭa means a patch placed over the base patch on a double-layered robe. Paccāgataṃ can be obtained on patched robes, etc. Bandhatī means ties the visiting patch with the base patch. Bandhati. Anuvātaṃ means a border that goes around the robe, woven and tied; he cuts that. Ghaṭṭetī means he joins two border edges to each other. Āropetī means places on top of the robe. Tatthā means on the robe. Suttaṃ karotī means twists the needle-casting thread. Valetī means having twisted, he winds it around the thread-winding stick. Pipphalikaṃ means a small knife. Since it makes even what is dear split, therefore it is a pipphali, and that itself is called pipphalika, hence it is called pipphalika; that, he niseti means he sharpens, is the meaning. But the one who speaks should set this aside, is the connection.

Yatthā means at which time. "Sannipatantī" is stated in the plural due to the multiplicity. Akusalaṃ parivajjetītiparibbājako, pabbajjavesaṃ vā pariggahetvā vajati gacchati pavattatītiparibbājako. Vinā bhāvapaccayena bhāvatthassa ñātabbato paribbājakabhāvo paribbājako, taṃ samāpannoti paribbājakasamāpanno. Atha vā paribbājakesu samāpanno pariyāpannotiparibbājakasamāpanno. "Etesa" is a group of determination in the word "yena kenacī."

220. The connection is also the bhikkhus who eat. Tatthā means in the statement "two or three together." Animantito catuttho yassa catukkassātianimantitacatutthaṃ,animantitena vā catutthaṃ animantitacatutthaṃ. The same method applies to the other groups of four. Idhā means in this Dispensation. Nimantetī means he invites with an improper invitation. Tesū means among the four bhikkhus. So means the layperson. Aññaṃ means other than the bhikkhu who has come, or other than the invited bhikkhu. Taṅkhaṇappattaṃ means having arrived at that moment of questioning or speaking. Hī means elaboration. Tatthā means in that place, or house. Tehī means by the bhikkhus who are the instrument.

So means the alms-goer. Anāgacchantampī means even one who does not come himself. Lacchathā means you will receive.

Sopī means even the novice, not only the alms-goer, is the meaning.

Tatthā means in the sick group of four, or among those four. The connection is that the sick one is a group-filler for the others.

Gaṇapūrakattā means because of being a group-filler who has obtained the occasion. Catukkānī means the group of four for robe-giving, the group of four for robe-making, the group of four for traveling on the road, the group of four for embarking on a boat, the group of four for the great occasion, and the group of four for the samaṇa meal—these are six groups of four. Eleven groups of four should be understood by mixing with the former ones. The connection is one wise bhikkhu is seated. Tesū means among the three bhikkhus; the connection is, when they have gone, he goes. There is still no offense even when they have eaten, come back, and are present. Why is there no offense for all? Does it not mean that four bhikkhus take together? He says, "Indeed, for five," etc. Hī means truly, or because. Bhojanānaṃyevā means not for gruel, snacks, fruits, etc. Tāni cā means and those meals for which there is no arrangement. Tehī means by the four bhikkhus. Tānī means gruel, etc. Itī means therefore, there is no offense, is the connection.

Bhattaṃ gaṇhathāti vā means the word "or" includes the words "Take rice, take food, take nourishment, take kura." Nemantanikā means those who approve of the invitation. Piṇḍapātikā means those devoted to the dhutaṅga of alms-going. The connection is he said, "Tomorrow, Venerable Sir." Haritvā means having removed. Tato means the connection is after that saying. Vikkhepaṃ means various throwing. Te means such-and-such villagers. The connection is he said, "Venerable Sir." Sopī means even the unwise man, not only the villagers, is the meaning. The connection is he said, "Why do I not receive, Venerable Sir?" Similarly also with "How did they invite, Venerable Sir?" Tato means for that reason. Esā means this village. Taṃ this is a word of usage in the locative sense; for it means, "Wander in that village." Kiṃ etenā means what is the use of this question? Etthā means in questioning. The connection is he says, "Do not be negligent." Dutiyadivase means on the second day from the day of invitation. Dhuragāme means in the main village, or the nearby village. Since existence is an action, it is only one, therefore it should not be in the plural by expecting an agent, object, or connection; therefore it is said, "one should not be addressed in the plural." Tesū means among the villagers, while they are feeding. Asanasālāyaṃ means in the dining hall. For that is called asanā because one eats sitting there, and sālā because they enter and sit, and asanasālā in the sense of being both an asanā and a sālā.

Atha panā means then otherwise. For the word atha has the meaning of ablative. Tattha tatthā means in that particular place, in the streets, etc., is the meaning. Paṭikaccevā means having done it first itself. It is stated "pageva" when the bhikkhus have not yet left the village. Na vaṭṭatī means it is not proper, because "Take the meal" has been sent. The connection is those men are feeding. Nivattathāti vuttapade means in the verb "return." Yassakassacihotī means it is for the sake of whoever. Nivattituṃ vaṭṭatī means it is proper to return, because "Take the meal" has not been said. Sambandhaṃ katvā means having made it uninterrupted by the word "bhante" in "Return, Venerable Sir." When "Sit down, Venerable Sir, take the meal" has been said, having made it interrupted by the word "bhante," it is proper to sit down in the word "sit down." Or, when "Sit down, take the meal" has been said, having made it uninterrupted by the word "bhante," it is proper to sit down. He extends this method with "eseva nayo." Second.

3. The Paramparabhojana Training Rule

221. In the third, showing the connection of meaning for the reading "na kho…pe… karontī," he says, "By which rule," etc. There, with "yena niyāmenā," he shows that the word yathā in "yathayime manussā" has the meaning of the word yaṃ. Tenā means by that rule. With this he shows that the word yathā is specified by rule. With "Ñāyatī" he shows the remainder of the verb reading. With the words "Sāsanaṃ vā dānaṃ vā" he shows the meaning of the word idaṃ. Buddhappamukhe saṅghe these locative plurals are in the sense of dative, meaning giving to the Saṅgha with the Buddha at its head. With "Paritta" he shows the meaning of the word oraka. With "Lāmaka" he negates the meaning of surrounding for the word paritta. Kiro eva patibhāve niyuttokirapatiko, showing the meaning, he says, "kirapatikoti etthā," etc. So means the kirapatika. The connection is he causes the work to be done. Upacāravasenā means by way of expression, by way of indication, or by way of emphasis, is the meaning. The intention is that not only jujubes, but also many other edibles and consumables have been prepared. Badarena missobadaramisso,badarasāḷavoti āha ‘‘badarasāḷavenā.’’ "badarasāḷavo" which is a mixture of jujube powder, honey, sugar, etc., is called.

222. Uddhaṃ sūro uggato asmiṃ kāletiussūro, when it has been said, it is past midday, he says, "atidivā."

226. The meaning is: "This is called bhattavikappanā, and it is allowable." Pañcasu sahadhammikesu means a determination in a collection, meaning "belonging to such and such a person." But if it is allowable to renounce even in his presence, then why did he not renounce for the Blessed One who was present with him? He says, "But this..." This renunciation is included, is the connection. Why is it not allowable to renounce for the Blessed One? He says, "Because in the Blessed One..." Hi means truly, or because. It should be connected to "done by the Sangha."

229.He says that the words "dve tayo nimantane" are gender-inverted, as "dve tīṇi nimantanāni." Nimantanāni means foods because they are invited with these. The connection is, "He eats the foods." The meaning is, "They mix two or three families." Sūpabyañjana means soup and curry, sūpabyañjanaṃ. Anāpatti means there is no offense because they are mixed together. Mūlanimantana means the first invitation, the meal. Anto means below. Ekampi kabaḷa means even one mouthful. Yathā tathā vā means in any way or manner. Tatthā means in that meal. Rasaṃ vā means another flavor besides milk. The meaning is, they mix that milk or that flavor by which the food covered with milk flavor becomes one flavor. The word "yaṃ" in the later sentence implies the word "taṃ" in the previous sentence. Khīrabhattaṃ means food mixed with milk. Likewise, rasabhattaṃ. Aññepī means others besides the giver of milk-rice and flavored-rice. Anāpatti means there is no offense because it is not mixed with the rice. In the phrase "Bhuñjantenā," the verbal noun is in the "bhuñjitu" form. Sappipāyāsepī means even with food made with ghee and pāyāsa.

Tassā means of the great lay follower. To show the consistency of the two commentaries, that an offense occurs and that it is allowable, he said, "Mahāpaccariya," etc., with the mahāpaccarivāra. The two commentaries differ only in their intended speech, but in meaning, they are one. It should be connected to "said in the Mahāpaccariya." Ekovā means only one in the pot. Paramparabhojana means eating one after another. Nimantitamhā means "I am invited, am I not?" Āpucchitvāpī means even after asking the great lay follower.

So means that bhikkhu who approves. Ta means that bhikkhu. Añño means another. Ki means why? Nimantitattā means because of being invited.

Pūgepī means even in a group who are performing meritorious deeds after entrusting. Showing the way of inviting in the phrase "Nimantiyamāno," he says, "Take the food." Yadaggenā means whichever tip, whichever section. Among the two Theravāda traditions, the Mahāsumattheravāda is indeed fitting, therefore it was said later. The third.

4. Kāṇamātāsikkhāpadaṃ

230.In the fourth, in "nakulamātāti," etc. (A.N. 1.266; AA. 1.1.266), nakulamātā can mean "Nakula's mother," and it can also mean "Nakula and his mother." In "uttaramātāti," etc., uttaramātā only means "Uttara's mother." Among these, for the phrase "kāṇamātā" as for the phrase "uttaramātā," kāṇamātā only means "Kāṇā's mother." Showing that her daughter was famous by the name "Kāṇā," he says, "Sā kirā," etc. Sā means that girl was famous, is the connection. Assā means of the great female lay follower. Ye ye means whichever men. With "Rāgena kāṇā hontī," he shows the meaning that men are blinded by lust through her, therefore she is kāṇā. Tassā means of Kāṇā. Āgata means "coming" here, in the sense of becoming, he says, "āgamana." Adhippāyo means the meaning of the phrase "kismiṃ viyā," or the intention of Kāṇamātā. Rittā means empty, void. With "Asmiṃ gamane," he shows the external-meaning compound. With "Ariyasāvikā," etc., he shows the undivided enjoyment of the noble ones by the bhikkhus. Not only did something not go to ruin, but everything, he says, "sabbaṃ parikkhayaṃ agamāsī." Kāṇāpī means the particle "pi" shows that not only the mother attained the path and fruition, but also Kāṇā became a sotāpanna. Sopi puriso means that man who was the guarantor of Kāṇā. Pakatiṭṭhāneyevā means in the place of the eldest female relative.

231.Imasmiṃ pana vatthusmiṃ means in this cake-incident. Eta means that travel-provision incident. Ariyasāvakattā means because of being a noble disciple, or because of being a disciple of the truly enlightened Buddha.

233.Since the words paheṇaka and paṇṇākāra are synonyms for each other, it is said, "paheṇakatthāyāti paṇṇākāratthāyā." Idhā means in the phrase "pūvehi vā," or in the training rule. Baddhasattū means sattu mixed and bound with honey, sugar, etc. Thūpīkata means having made it into a heap.

dvattipattā, in the sense of "or," it is a numerical external-meaning compound. Because the word "ti" is later, the "a" of "dvi" also occurs. "dvattipattā ca te pūrā cāti dvattipattapūrā," means having taken those two or three bowls full. Showing the manner of announcing in the statement "Ācikkhitabba," he says, "atra mayā," etc. Tenāpī means even by the second. Extending that the first bhikkhu announces to the second bhikkhu after taking one, and the second bhikkhu announces to the third bhikkhu after taking one, he says, "yenā," etc. There, yenā means by the first bhikkhu. Since the refectory should be taken as the place where one leaves after eating, he says, "asanasāla." Yatthā means in whichever refectory. He says that looking at the face is not allowable, "attano," etc. Aññatthā means elsewhere than the refectory. Assā means of the bhikkhu.

Yathāmitta means to whichever friend. Akāmā means not willingly. This is a statement of certainty in the sense of a reason.

235.Antarāmagge means the interior of the road, antarāmaggo; the middle vowel is lengthened for ease of pronunciation, in that. The meaning is, "for these relatives who are giving even a lot, for him who is receiving even a lot." But it is connected to "said in the commentaries." The statement of the commentaries does not agree with the Pāḷi. The fourth.

5. Paṭhamapavāraṇasikkhāpadaṃ

236.In the fifth, pavāritā, among the four kinds of pavāraṇā: the pavāraṇā at the end of the rains-residence, the paccayapavāraṇā, the paṭikkhepapavāraṇā, and the yāvadatthapavāraṇā, showing that two pavāraṇā, the yāvadatthapavāraṇā and the paṭikkhepapavāraṇā, are intended, he says, "brāhmaṇenā," etc. It should be connected to "pavāritā by a brahmin." Saya is a third-case particle, and it is connected to the word "pavāritā." The particle "ca" should be connected elsewhere, to "the yāvadatthapavāraṇā and the paṭikkhepapavāraṇā." Those who enter their own houses facing the front are paṭivissakā. In the statement, āsannagehavāsikā should be taken, he says, "sāmantagharavāsike."

237.Uddhaṅgamo ravo is oravo, that very sound is oravasaddo, kākānaṃ oravasaddo is kakoravasaddo, showing this he says ‘‘kākāna’’ntiādi.

239.To show the past-tense nature of the tavantupaccaya, it is said, "tattha cā," etc. Tatthā means in "bhuttavā." Because by whichever bhikkhu it is consumed, therefore he goes to the reckoning called "bhuttāvī," is the connection. Saṅkhāditvā means having crushed with the teeth. Tenā means by that reason. Assā means of the word "bhuttāvī." Showing that "pavāreti paṭikkhipatīti pavārito bhikkhu," he says, "katapavāraṇo." Sopi cā means that rejection also occurs, is the connection. Assā means of the word "pavārito." Tatthā means in the statement "asanaṃ paññāyatī," etc. Because he also goes to the reckoning called "bhuttāvī," therefore we do not see it, is the connection. To show the non-agreement of the matrix word "bhuttāvī" with the word analysis "asanaṃ paññāyatī," it is said, "asanaṃ paññāyatīti iminā," etc. Yañcā means and whichever food. Dirattādī means here the word "ādi" includes five, etc. Eta means the word "bhuttāvī."

Abhiharatī means he brings towards. Ta means that food. Eta means the five-factored nature, or the statement "pañcahi…pe… paññāyatī."

Tatrā means in the statement "asanaṃ paññāyatī," etc. Asnātī is from the Kīyādi class, and because it is a single-syllable root, the combination of the "sa" and "na" should be seen. Ta means that food. Odano is because it moistens, produces, generates life-force for those who are eating. Kumāso is because after making barley etc. putrid, it is mashed with dislike. Sattu is because it exists having become a collection. Maccho is because it should be killed for the sake of flavoring. Maṃsaṃ is because it is measured by those who are eating. Tatthā means among those five foods: rice, etc. Sālī is the essence of the tree, of other grains. Vīhi is because it carries the life of those who are eating. Yavo is because even though unmixed, it becomes as if mixed. Godhumo is because it envelops, surrounds, it is food for the milakkhas. Kaṅgu is because it goes to a desirable state, having a beautiful top. Varako is because it is chosen, desired by people because of having a large top, and because of having a sweet sap. Kudrūsako is because it spoils the blood of those who are eating. It should be connected to "The cooked rice is called." Tatthā means among the seven grains. Sālītī means here the word "iti" is a synonym for name. The meaning is, it is called sālī. This same method also applies to "vīhītī," etc.

Etthā means among the varieties of grass grains. Nīvāro is appropriate for sāliyā, varakacorako is appropriate for varakassa. Ambilapāyāsādīsū means here the word "ādi" includes milk-rice, etc. Odhī means limit, boundary. For it is called odhī because the self is abandoned, relinquished from it.

pāyāso. pāyāso is called such because of the possibility of the two etymological causes: that which should be drunk, and that which should be eaten. Uddhanato means from the hearth. For because pots, etc., are placed upon it, it is called uddhana. Āvajjitvā means having turned around. Ghanabhāva means the state of being solid. Here also, the words "yo so" should be connected in the sentence. Pubbe means in the early morning. Nimantane means in the invitation place. It should be connected to "they give after sprinkling on the rice." Because it goes to sustenance by this, it is yāgu. Although it is thin, even so is the connection. Udakādīsū here the word ādisaddena includes kiñjika, milk, etc. It only goes to the inclusion of yāgu, why? The meaning is because water, etc., are cooked-with. Tasmiṃ vā means either in that entire meal, or in water etc. that is cooked-with. Aññasmiṃ vā means or in other water etc. that is other than water etc. that is cooked-with. Yattha whichever water etc. they put it in, that generates a pavāraṇā, is the connection.

Suddharasako means a pure fish etc. flavor that is unmixed with pieces of fish and meat. Rasakayāgū means liquid yāgu that is flavor. Ghanayāgū means thick yāgu. Etthā means in the thick yāgu. Pupphiatthāyā means pupphi, this snack has flowers full, pupphiattho is the purpose of the flower, it should be connected to "made for that purpose." Te taṇḍule means those cooked grains of rice. Because they are unground, they do not go to the reckoning of sattu; because they are uncooked, they do not go to the reckoning of food. Tehī means by those cooked grains of rice. They cook those grains of rice, they make, is the connection.

Thuse means the husk of the grain. Palāpetvā means having caused to depart. Ta means it goes to powder, is the connection. Kharapākabhajjitāna means kharo pāko kharapāko, kharapākena bhajjitā kharapākabhajjitā, of those. They do not offer because they are included in sattu, is the meaning. Kuṇḍakampī means kaṇampi. They offer because they are included in sattu, is the meaning. Tehī means with those parched grains. Suddhakhajjaka means pure snack of fruits etc. that is unmixed with flour. They give to him who is drinking the yāgu, is the connection. Tānī means those two pieces of fish and meat. They do not offer because those two pieces of fish and meat are unchewed, is the meaning. Tato means having removed one from those two pieces of fish and meat, is the connection, or among those. So means that bhikkhu who chews. Añña means other food suitable for pavāraṇā than the two pieces of fish and meat.

Avatthutāyā ti: Because of the ungroundedness of the invitation. Expanding on that, he said, "For indeed..." Hi is a particle indicating expansion. Yaṃ means meat. Idaṃ panā ti: But this meat, because it is rejected meat and stands in a place where it should not be rejected due to its suitability, does not abandon its state of being meat even though it is rejected. But does the meat that has been eaten abandon its state of being meat even when being eaten because it is unsuitable and stands in a place where it should be rejected? He says, "Yaṃ panā tiādi (But whatever...)," i.e., conduct that corrupts families, medical practice, announcing superior human states, and accepting and storing gold and silver (kula…pe… rūpiyāni)—these and other deceptions, hence kula…pe… rūpiyādayo, by these. Sabbatthā ti: In all instances.

Evantiādi: This is an example of concluding application. Taṃ means the food. Yathā ti: In whatever manner. The interpretation is: in whatever way it is brought near, he refuses, he invites. Katthacī ti: In some bowl or the like. Tasmiṃ ce antare ti: But in that moment. Aññatrā ti: In another place. The interpretation is: just as he does not want to consume food present in the bowl, so it is. Hī ti: Truly. Sabbatthā ti: In all regions. Tatthā ti: In the Kurundi commentary. Ānisadassā ti: The ānisada (edge of the seat), that by which one sits leaning, is its posterior limit, this is the connection. Paṇhiantato ti: The heel (paṇhī), because it touches the ground whether standing or walking, to its end. The word "dāyakassa (of the donor)" and the phrase "pasāritahattha (outstretched hand)" and the word "aṅga (part)" are related as parts to the whole. Hatthapāso ti: The pāsa (vicinity) of the hand is hatthapāso (within arm's reach), or the hand touches, contacts in this place, therefore hatthapāso, a region of one and a half hands. Tasmiṃnti: In that hatthapāsa.

Upanāmetī ti: He brings near. Anantaranisinnopī ti: Even a bhikkhu sitting in an immediately adjacent place without leaving the hatthapāsa, the interpretation is that he speaks. Bhattapacchiṃ ti: A bowl filled with rice. Īsakaṃ ti: This is a neuter noun in the sense of diminution. It should be connected as either having taken it up or having removed it. Dūre ti: In a new seat. Ito ti: From the bowl. The connection is: a messenger has gone.

Parivesanāyā ti: For the purpose of serving, or in the refectory. Tatrā ti: In this serving. Taṃ means the rice bowl. Phuṭṭhamattāvā ti: Or just having been touched. The interpretation is: but an invitation occurs for rice scooped up with a ladle. Hī ti: Truly, or because. Tassā ti: Of the server. Abhihaṭe paṭikkhittattā ti: Because of the rejected state of the brought rice.

Tatthā ti: In those bodily and verbal refusals. Macchikabījaniṃ ti: A fan for scaring away flies. Indeed, by changing the kha-sound to cha, it is called "macchikā," just as in "sacchikatvā" (a. ni. 3.103) and the like. Here, indeed, instead of saying "sakkhikatvā," the kha-sound becomes cha.

Apanetvā ti: Having removed it from the bowl. Etthā ti: In this statement. Kathaṃ ti: In what way does it happen? This is the connection. Vadantassa nāmā ti: Here, the word "nāma" is in the sense of censure; it should be connected with the word "atthi (is)." Atthi nāmā ti: This is the meaning. Itopī ti: Even from the bowl. Tatrāpī ti: Even in that statement.

Samaṃsakaṃ ti: Proceeding together with meat. Rasaṃ ti: Liquid. Taṃ means that statement. It occurs for one who refuses. Why? Because there is the possibility of the meaning: fish, and broth, and broth mixed with fish. Idaṃnti: This thing. Maṃsaṃ visuṃ katvā ti: Without making the meaning of the word "meat" the principal thing in "maṃsassa rasaṃ maṃsarasa" ("the flavor of meat is meat broth"), but making the meaning of the word "rasa" (flavor) itself the principal thing, this is the meaning.

Āpucchantaṃ ti: Asking, "Should I take meat broth?" Taṃ means meat. Karambako ti: This is a designation for a mixture. For indeed, whatever they make mixing one thing with another, that is called "karambako." And this is the meaning of the word here: that which makes a group of parts is karo, or that which is made into a group by parts is karo, a part, that which takes up that is karambako, a group. "Kadambako" is also a reading; that too is appropriate because it is approved by the wise. In the dictionary too it is just like this. But the meaning should be considered otherwise. Or in this meaning the ra sound should be changed to da. Karambako (mixed), mixed with meat, or characterized by meat, is maṃsakarambako. Na pavāretī ti: Because it is a mixture of some things, he does not invite. Pavāretī ti: Because it is mixed with meat, he invites.

Nimantane ti: In a place of invitation. Hī ti: Truly. Tatthā ti: In the Kurundi commentary. Yenā ti: By whichever rice. Etthā ti: In statements like, "Take rice-gruel." Adhippāyo ti: The intention of the teachers of the commentary. Etthā ti: In statements like, "Take the mixture of rice-gruel." Duddasaṃ ti: Difficult to see. Idañcā ti: And this statement, "Take the mixture." Na samānetabbaṃ ti: Should not be brought together, or should not be made equal. Hī ti: Truly, or because. Idaṃ panā ti: But the mixture. Etthā ti: In the mixture. Visuṃ katvā ti: Having made the flavors, milk, and ghee into a row. Taṃ means that flavor, etc.

kaddamo: Mud. Undati: it spurts forth, increases, therefore udakaṃ (water). Or undati: it makes wet, therefore udakaṃ, it protects the beings hidden within, therefore gumbo (thicket), or it conceals, protects, therefore gumbo. Anupariyāyantenā ti: By moving around in sequence. Taṃ means a boat or a bridge. Majjhanhikaṃ ti: The middle of the day is majjhanhaṃ, with the substitution of nhā for the word aha, majjhanhaṃ itself is majjhanhikaṃ. But in books there is a reading majjhantikaṃ; that is indeed an incorrect reading. The interpretation is: the one standing who invites should eat standing. Ānisadaṃ ti: The ānisada (edge of the seat) touched by the seat. Acāletvā ti: Without moving. Or this is the reading. It is said: without removing from above and from the sides. The movement from the place should not be understood as in the case of taking what is not given. Saṃsarituṃ ti: To smear around. Nanti: The bhikkhu.

atirittaṃ, na atirittaṃ anatirittaṃ—explaining the meaning, he said, "na atirittaṃ (not extra)." By this "adhikaṃ (more)," he negates the exceedingly empty meaning of the word atirittaṃ. That which comes by being more, that which occurs is adhikaṃ. Taṃ panā ti: But that anatirittaṃ (not extra) happens, this is the connection. Tatthā ti: In statements like "akappiyakata (made unallowable)" and so on. The interpretation should be understood in this way, this is the connection. Tatthā ti: In things that should be made extra. Whatever fruit or whatever root crop or the like is unmade, this is the connection. Akappiyabhojanaṃ vā ti: Or there is unallowable food produced by conduct that corrupts families, etc., this is the connection. Yonti: Whichever bhikkhu is a vinaya-holder. The connection is: it is made by him. From the statement, "by one who has eaten, by one who has invited, by one who has arisen from the seat," it is established that it should be made by one who has eaten, by one who has not invited, by one who has arisen from the seat. Therefore, if of two people going on a journey in the morning one has invited, the other can, without eating himself, do "alametaṃ sabbaṃ (this is enough for everyone)." Yaṃnti: Whatever is edible and consumable. By "tadubhayampī," he indicates the meaning of atirittañca atirittañca atirittaṃ, na atirittaṃ anatirittaṃ.

Tassevā ti: Of that very anatiritta. Etthā ti: In that anatiritta, or in the seven ways of disciplinary action beginning with "kappiyakata (made allowable)." Anantare ti: In the seat immediately next to the vinaya-holder. The connection is: having taken it out from the bowl. Tatthevā ti: In the very place of eating. Tassā ti: Of the one sitting. Tenā ti: By the bhikkhu bringing the rice, it should be eaten, this is the connection. "By the bhikkhu sitting" the causative should be brought. Asking why it was said, "having washed the hands," he says, "kasmā ti." Hī ti: Reason. The intention is: Because it is unallowable, therefore I said, "having washed the hands." Tassā ti: Of the one bringing the rice. Yenā ti: By the vinaya-holder. Again yenā ti: Just so. Yañcā ti: And whatever edible and consumable. By whichever vinaya-holder it was first unmade, by him alone it should be made. It is said: Whatever edible and consumable was first unmade, that very thing should be made. Tatthā ti: In the first vessel. Hī ti: Truly. Even if the first vessel is clean, having been washed, it is faultless. Tena bhikkhunā ti: By the bhikkhu who has invited.

Kuṇḍepī ti: Even in a cooking pot. For that is called kuṇḍa because it makes the rice and the like burn. Taṃ means that edible and consumable made extra. Yena panā ti: By whichever vinaya-holder, however. The connection is: they seat the bhikkhu. Maṅgalanimantane ti: In a place of invitation for auspicious purposes. Tatthā ti: In the auspicious invitation. Karontenā ti: By the vinaya-holder who is doing.

Yaṃkiñci gilānaṃ ti: Whichever sick person, ordained or unordained. Whatever offense was said, it was said on the basis of non-association, this is the connection. Anāhāratthāyā ti: For the purpose of cutting off thirst and alleviating illness.

241. Sati paccaye ti: Here, to show the nature of the condition (paccaya), it is said, "pipāsāya satī (when there is thirst)" and "ābādhe satī (when there is illness)." Tena tenā ti: By the seven-day allowable and by the lifetime allowable. Tassā ti: Of that illness. This word has a connection with the verbal root in "upasamanattha (for the purpose of alleviation)" in a relation of possessor to attribute, and it should be seen as the object in relation to the yu-suffix. The fifth.

6. The Second Pavāraṇā Training Rule

242. In the sixth, "na ācaritabbo (it should not be practiced)," when "anācāro (misconduct)" is said, it is a transgression of the rule, therefore he says, "paṇṇattivītikkamaṃ (a transgression of the rule)." By "karotī (he does)," he shows that the word "cara" (conduct) in statements like "attānamācaratī (he practices on himself)" and so on has the meaning of the word "kara (do)." Upanandhī ti: Here, the prefix "upa" is in the sense of closeness, showing that the root "naha" has the meaning of "binding," he says, "upanāhaṃ (rancor)" and so on. Janito upanāho yena (by whom rancor is generated) is janitaupanāho (one by whom rancor has been generated). By this he shows that the word "upanandho" has the derivation "upanahatīti upanandho (he binds, therefore he is upanandha)."

243. Abhihaṭṭhuṃ ti: Here, the tuṃ suffix has the meaning of the tvā suffix, therefore he says, "abhiharitvā (having brought)." But it is said in the analysis of the word, this is the connection. The meaning is only ordinary, this is the connection. Assā ti: Of the bhikkhu. Tīhākārehī ti: By three modes: by knowing oneself, by announcing to others, and by that announcement. Āsādīyate maṅkuṃ karīyate āsādanaṃ (disrespect), taṃ apekkho āsādanāpekkho (expecting disrespect), showing that, he says, "āsādanaṃ (disrespect)" and so on.

Itarassā ti: Of another who has eaten, different from the one who brought it. The sixth.

7. The Wrong-Time Meal Training Rule

247. In the seventh, girimhī ti: On the mountain. For that, by way of being the Himalayas and so on, swallows water and essential medicinal substances, therefore it is called giri (mountain). Aggasamajjo ti: The best gathering. By these words, he indicates the meaning that the best gathering is aggasamajjo, the aggasamajjo that occurs on the mountain is giraggasamajjo. Samajjo ti: And samajjo is an assembly. For people go, approach to a meeting place, therefore it is called samajjo. By "girissa vā tiādinā (or of the mountain)," the aggasamajjo that occurs on the giraggo (peak of the mountain), the peak of the mountain is giraggo, is the meaning shown. So ti: That giraggasamajjo. It will happen, indeed, this is the connection. Bhūmibhāge ti: In the part of the ground, the base being the location, it gathers, this is the connection. Naṭañca nāṭakañca naṭanāṭakāni (dancing and drama). "Naccaṃ gītaṃ vāditañcā (dancing, singing, and playing music)" this triad is called nāṭaka (drama). Tesaṃ ti: Of those dancing and dramas. Dassanatthaṃ ti: For the sake of seeing and hearing. For hearing is included by seeing. Apaññattesikkhāpade ti: Because the training rule for those under twenty years had not yet been formulated. Te ti: Those seventeen companions. Tatthā ti: At the giraggasamajja. Athā ti: At that time. Nesaṃ ti: To those seventeen companions, they gave, this is the connection. Vilimpetvā ti: Having smeared with various kinds of ointments.

249. Even when "vikāle (wrong-time)" is said in a general way, only the specific time should be taken, therefore he says, "kālo (time)" and so on. So cā ti: And that time for eating. It happens in the middle of the day, this is the connection. Tenevā ti: Precisely because the time for eating is intended. Assā ti: Of the word "vikāle (wrong-time)." By the phrase, "vikālo nāma…pe… aruṇuggamanā (wrong-time is…up to…the rising of the dawn)" the meaning is shown by the method in the analysis of the word that the time is from the rising of the dawn up to midday. Tato ti: From established midday. Because the sun is very swift, lest it quickly pass established midday, he says, "kukkuccakena pana na kattabba (but it should not be done with anxiety)." Kālatthambho ti: A pillar for knowing the time. Kālantare ti: Within the time.

Yaṃnti: Whatever is edible, this is the connection. Whatever edible thing there is, a division of forest roots and the like, that too is considered to be meat, this is the connection. Seyyathidaṃnti: This is a collection of interrogative particles. The meaning is: How is this edible thing? Idampī ti: Even this twelvefold. By the pi-sound, he shows that it is not only like cake and so on.

Tatthāti, among the twelve edibles, the base is the ground. Mūlaṃ: it is established or based here; or that by which it exists (mūlati patiṭṭhāti ettha, etenāti vā)mūlaṃ. That which is eaten is khādanīyaṃ. Root itself as edible is mūlakhādanīyaṃ; the judgment in regard to that should be understood thus, is the connection. Root, tuber, etc. should be understood only according to local custom. Indeed, because not knowing that name is the cause of great confusion, we will explain the meaning of the word together with another synonym. Suitable for soup is sūpeyyaṃ; leaves that are suitable for soup are sūpeyyapaṇṇā; the roots of those are sūpeyyapaṇṇamūlāni. It enters or is put inside (āmīyati anto pavesīyatīti)āmiso, the ā- is in the sense of interior; that which has the nature of relish is āmisagatikāni. Etthati, in roots. Jaraḍḍhanti, that which is old and half (rotten). Aññampīti, even other than the Vajakali root.

Khādanīyatthanti, the purpose of the edible, or that which exists in the edible, or the function that should be done with the edible, or the purpose. By ‘‘Khādanīye’’, it shows the prominence of the meaning of the latter word in the compound Khādanīyattha, just as in ‘‘tattha vuttābhidhammatthā’’ etc. Here, the function that should be done with the edible, or that which exists in the edible, is simply the removal of hunger. Indeed, after eating edibles like cake etc., hunger is removed, that action is said to be the action. That action, or purpose, neither pervades nor fulfills. The same method applies to ‘‘na bhojanīye bhojanīyatthaṃ pharantī’’ also.

Tesanti, the inside of the roots, or the characteristic or the relation. In order to show that if the edible-purpose or the food-purpose is pervasive in one region, it is pervasive in other regions as well, the descriptive word ‘‘tesu tesu janapadesū’’ti is stated. Although in many regions, due to the abundance of earth-sap and water-sap, the edible-purpose and food-purpose may be pervasive, it may not be pervasive in one region due to the deficiency of earth-sap and water-sap; however, since it occurs there due to alteration, that region should not be taken as a standard; it should certainly be included, is what is stated. Pakatiāhāravasenati, by way of performing the function of natural food by itself, without being mixed with other yāvakālika or sattāhakālika foods. By ‘‘Manussāna’’, it shows that even if it is pervasive for other animals such as beasts, it is not a standard. Tanti, the root. Hīti, truly. Nāmasaññāsūti, in designations known as names.

Just as the characteristic has been shown in the root, so too the characteristic that has been shown in the tuber etc., is the connection. Not only the root of turmeric etc. that have come in the Pali is allowable for life, but also the bark etc., thus he says, ‘‘yañceta’’ntiādi. Yaṃ etaṃ aṭṭhavidhanti is the connection.

kandakhādanīyeti, that which gives happiness is kando, a tuber such as a lotus root; however, tubers that do not give happiness are called kanda by convention; kando itself as edible is kandakhādanīyaṃ, the judgment in regard to that should be understood thus, is the connection. The same method applies above as well. Yanti, the tuber. By this, he makes known that the word "yaṃ" also exists, which is expectant of the word "taṃ". Tatthāti, in the edible tuber. "Taruṇo", young; "sukha khādanīyo," easily edible; these qualifying words should be connected above as appropriate. Such pervasive tubers are yāvakālikā, is the connection.

Adhototi, unwashed, its essence not removed by water. Teti, those tubers, is the connection to be included.

muḷālo, because it shrinks or closes as soon as it is lifted up from the water it is muḷālaṃ. Such pervasive lotus stalk is yāvakālika, is the connection. Taṃ sabbampīti, all of that lotus stalk, is the connection to be included.

matthako. Such matthako is yāvakālika, is the connection. Jaraḍḍhabundoti, a foot that is old and counted as half.

khandho, because it is eaten it is khandho. The phrase "Antopathavīgato" should be connected with the phrase "sālakalyāṇikhandho" only, not with others. Such trunk is yāvakālika, is the connection. Avasesāti, those remaining from the three, daṇḍaka etc.

taco. Sarasoti, here the evakāra should be connected, saraso eva, is the meaning. Tesaṃ saṅgaho, is the connection. Hīti, truly. Etanti, astringent medicine, or the statement, ‘‘anujānāmi …pe… bhojanīyattha’’. Etthāti, in astringent medicine. Etesampīti, of the matthaka, khandha, and taca.

pattaṃ. Etesanti, of the mūlaka etc. Such leaves are certainly yāvakālikā, is the connection. The leaf of that loṇī which climbs is allowable for life, is the connection. Dīpavāsinoti, those living on Tambapaṇṇidīpa or those living on Jambudīpa. Yāni vā pharantīti vuttāni, is the connection. Tesanti, of the nimba etc. This word is relative to what comes before and after, therefore it should be seen as stated in the middle of the two. There is no inside for the leaves, is the connection.

pupphaṃ. Such pupphaṃ is yāvakālika, is the connection. Tassāti, of the flower. Assāti, just so.

phalaṃ. Yānīti, the fruits. Pharantīti, pervasive, is the connection. Nesanti, the end of the fruits, is the connection. Those which have been stated are yāvajīvikā, is the connection. Tesampīti, even of the fruits, the end, is the connection.

aṭṭhi. Such pervasive bones are yāvakālikā, is the connection. Tesanti, of the bones.

piṭṭhaṃ. Such pervasive flours are yāvakālikā, is the connection. Adhotakanti, unwashed by water. Tesanti, of the flours.

niyyāso. Sesāti, those remaining from sugarcane juice. Pāḷiyaṃ vuttaniyyāsāti, is the connection. Tatthāti, in extract-edibles. The end of the included extracts, is the connection. Evantiādi, is the conclusion.

Vuttamevāti, it has been stated already in the first Pavāraṇā training rule below. Seventh.

8. Sannidhikārakasikkhāpadaṃ

252.In the eighth, one born inside is abbhantaro. Mahātheroti, one endowed with great and firm qualities. By this, he shows the designator of the name, "Belaṭṭho". Padhānaghareti, in one monastery called a place of exertion, which is the place of exertion of serenity and insight. Sukkhakuranti, here, because it dries up the kurattā, it is not sukkhakura; however, he says, ‘‘asūpabyañjanaṃ odana’’nti, only it is without soup or relish. Even sosanakurampi is fitting. For he will say, ‘‘taṃ piṇḍapātaṃ udakena temetvā’’. By ‘‘Odana’’, he shows that the word kura is a synonym for cooked rice. Indeed, because cooked rice makes age, complexion, etc., it is called ‘‘kura’’. Soti, that Belaṭṭha elder. Tañca khoti, and he brings that sukkhakura, is the connection. Paccayagiddhatāyāti, due to greed for the alms-food requisite. The elder eats, is the connection. Because a single meal lasts for a week for humans, ‘‘sattāha’’nti, it is stated. Tatoti, after he has eaten, is the connection. Cattāripīti, here, by the pi-particle, even more weeks should be included.

253.Itīti, this triad. The compound ‘‘Sannidhi kāro assā’’ should be taken in accordance with the order of specifying the characteristic. By ‘‘Sannidhikiriyanti attho’’, he shows that kāro means an action, because it is done. Ekarattanti, is stated in terms of the final limit, because even more than that is intended. Assāti, of the word, "Sannidhikāraka".

Paṭiggahaṇeti, in receiving and in taking. Indeed, because of the desire to consume, it is stated, in receiving and after receiving, in taking. If a line appears on the bowl when one rubs the bowl with a finger, that bowl is said to be poorly washed, if so, the connection comes from seeing the word "yaṃ" in the latter sentence, and implying the word "taṃ" in the former sentence. Gaṇṭhikapattassāti, of a bowl with a handle. Soti, that grease. Paggharati sandissati, it trickles, it appears, is the connection. Tādiseti, in one that is poorly washed, or with a handle. Tatthāti, after pouring into the washed bowl, is the connection. Hīti, truly. Abbohārikāti, should not be used, it is not proper to use, is the meaning. Yanti, if they give up the edible and food, is the connection. Hīti, truly, or because. Tatoti, after taking out from the edible and food that has not been given up, is the connection.

Akappiyamaṃsesūti, a group singled out. Sati paccayeti, when there is a requisite called thirst. Anatirittakatanti, edible and food that is sannidhikāraka, that has not been made with excess, is the connection. There is only one pācittiya, is the connection. Vikappadvayeti, in the duality of alternatives that is with relish and without relish. Sabbavikappesūti, in all the alternatives that are vīkala, storing, not allowable meat, yāmakālika and requisite.

255.Āmisasaṃsaṭṭhanti, mixed with relish, sattāhakālikaṃ yāvajīvikaṃ.

256.Explaining the nature and the meaning of the word for the four kinds of allowable food, he says, ‘‘vikālabhojanasikkhāpade’’tiādi. There, by ‘‘niddiṭṭhaṃ khādanīyabhojanīyaṃ’’, he shows the nature of yāvakālika. By ‘‘Yāva…pe… kālika’’, he shows the meaning of the word. By ‘‘Saddhiṃ…pe… pāna’’, he shows the nature of yāmakālika. By ‘‘Yāva…pe… kālika’’, he shows the meaning of the word. By ‘‘Sabbiādi pañcavidhaṃ bhesajja’’, he shows the nature of sattāhakālika. By ‘‘Sattāhaṃ…pe… kālika’’, he shows the meaning of the word. By ‘‘Ṭhapetvā…pe… sabbampī’’, he shows the nature of yāvajīvika. By ‘‘Yāva…pe… jīvika’’, he shows the meaning of the word. The meaning of all the words is only briefly, but the detailed meaning should be understood thus – whatever time midday is, that is yāvakālo, it is for him, or should eat at that time is yāvakālikaṃ. A watch of time is yāmakālo, it is for him, or should use for that time is yāmakālikaṃ. A week of time is sattāhakālo, it is for him, or should keep and use for that time is sattāhakālikaṃ. Whatever life is, that is yāvajīvo, it is for him, or having avoided it for life, should use is yāvajīvikanti.

Tatthāti, in those four kinds of allowable foods. Satakkhattunti, many times. As long as time does not pass, so long eating, is the connection. Eating for a day and night, is the connection. Eighth.

9. Paṇītabhojanasikkhāpadaṃ

257.In the ninth, that which has been brought to a state of excellence is paṇītanti, when it is said, the word paṇīta means excellent, thus he says, ‘‘uttamabhojanānī’’. Sampanno means it is not a sweet quality, but rather food endowed with sweet qualities, thus he says, ‘‘sampattiyutta’’. Kassāti, this is a word of ownership in the sense of an instrument, for what is the meaning. By ‘‘Surasa’’, he shows the nature of the meaning of the word, ‘‘sādīyati assādīyatīti**sādū’’.

259.‘‘Yo pana…pe… bhuñjeyyā’’, here the judgment in regard to that should be understood thus, is the connection. Suddhānīti, those that are unmixed with cooked rice. Odanasaṃsaṭṭhāni sabbiādīnīti, those that are mixed with cooked rice are sabbi etc., is the connection. Etthāti, in this training rule. Hīti, truly. By ‘‘Paṇītasaṃsaṭṭhānī’’, he shows the meaning that food mixed with excellent sabbi etc. is paṇītabhojanānī. By ‘‘Sattadhaññanibbattānī’’, he shows the nature of the food.

Among the five alternatives of ‘‘Sabbinā bhatta’’ntiādi, ‘‘bhatta’’nti should be connected in the three alternatives as well. Having made the statement thus, after showing the offense in informing, showing it in informing after making a compound, he says, ‘‘sabbibhattaṃ dehī’’tiādi.

Itoti, having obtained it from the cow, is the connection. Visaṅketanti, that which is devoid or separated from having been made known from an indication, is the meaning. Hīti, truly. By this, he shows the merit and demerit of being without indication.

Kappiyasabbinā dehī means: give food mixed with kappiyasabbi. This is the construction. The same method applies to the rest as well. Yena yenā means: with whatever sabbi etc. Tasmiṃ tassā: here also, the meaning should be understood according to the distinction. In the Pali, the word sabbi refers to the sabbi of cows, goats, buffaloes, and those whose meat is permissible, their sabbi. Navanītaṃ (fresh butter) has the same meaning. Telaṃ (oil) means: sesame oil, mustard oil, madhuka oil, castor oil, and fat oil. Madhu (honey) means: honey from bees. Phāṇitaṃ (molasses) means: that which is produced from sugarcane. Maccho (fish) means: that which moves in water. There is no fish named in the Pali. Maṃsaṃ (meat) means: the meat of those whose meat is permissible. Khīradadhīni (milk and curds) are just like sabbi. As it was said, thus, even in "give food with fresh butter," etc., the dukkaṭa offense for requesting soup and rice occurs; this is the construction. Hī means: truly. So cā means: that "ca." Tatthā means: in that meaning. Kiṃ (what) is the purpose? There is no purpose at all, is the intended meaning.

Ekarasanti (one flavor) means: one action. Tato means: having taken it out from the newly prepared food; this is the connection.

Sabbānī means: it is said referring to the nine pācittiya rules.

261.Ubhayesampī means: even for both monks and nuns. Here, sabbi means ghata because it goes or proceeds to nourish and increase the strength and lifespan of the one who consumes it; therefore it is called sabbi. It should be recited and written with the third letter. Why? Because all movement (gati) is in the place of the third letter, since the root sabba, signifying movement, comes in the lists of roots. This is the ninth.

10. The Toothpick Training Rule

263.In the tenth, dantakaṭṭhanti means: toothpick. For indeed, the teeth are scraped and cleaned with it, therefore it is called "toothpick". By "Sabbanti," it shows the meaning that all the robes collected from a dust heap are sabbapaṃsukūlaṃ (all refuse-rag robes), one who possesses that is sabbapaṃsukūliko (one who is a total refuse-rag wearer). So means: that monk uses it, is the connection. Susāne means: in a charnel ground. For indeed, it is the place where corpses lie down, therefore it is called "charnel ground" by way of definition. Tatthā means: in the charnel ground. Again, tatthā means: just so. To show the form of ancestral offerings and the form of discarded things, it is said, "ayyavosāṭitakānīti etthā" (here, ancestral and discarded things). There, by "ayyā…pe… pitāmahā" (ancestors…etc…grandfathers), it shows the form of ancestral offerings. By "vo…pe… bhojanīyānī" (discarded…etc…eatable things), it shows the form of discarded things. The compound word ayyavosāṭitakānī (ancestral and discarded things) should be construed as: eatable and consumable things discarded for the sake of ancestors, such as fathers and grandfathers, or discarded dedicating to them. "Manussā ṭhapenti kirāti sambandho" (People place them, it is said, is the connection). Yanti means: eatable and consumable things. Tesanti means: of the relatives. Piṇḍaṃ piṇḍaṃ katvā means: having made a lump, having made a lump. Añña means: other than the eatable and consumable things mentioned. Ummārepī means: even at the indakhīla (pillar) of the charnel ground. For indeed, the kilesamāra (defilement-demon) is raised up here, therefore it is called ummāro. It is said that when the Bodhisatta was about to renounce the world, as he stood at the indakhīla of the chamber, intending to kiss his son, he saw the mother with her hand on the forehead of the child, sleeping. Thinking, "If I were to take my son, his mother would awaken, and there would be an obstacle to her awakening," he renounced his children and wife, fearing an obstacle to his renunciation, turned back from the indakhīla, and went forth in the Great Renunciation. Therefore, since that indakhīla is the place from which the demon, namely, the expectation towards children and wife, was raised up from the Bodhisatta, it is called ummāro without any alternative. Others, however, use it conventionally. Thiro means: stiff. Ghanabaddho means: bound tightly. It means bound by tough flesh. That which expands, becomes thick, is called vaṭho, (tumor) the second form of the word muddhajadu, it exists; showing that it is vaṭharo (having a tumor), he said, "vaṭharo means thick". By "Sallakkhemā," it shows that in "maññe" (I think), the root mana has the meaning of noticing, and the letter ma becomes e. Hī means: truly. Tesanti means: of the people.

264.Sammā means: correctly, not perversely. Asallakkhetvā means: not considering the established sense of the word 'food' in eatables and consumables. "Bhagavā pana ṭhapesīti sambandho" (However, the Blessed One established, is the connection). Yathāuppannassā means: in whatever way it arose. It is said that the Blessed One instructs those monks, as a father instructs his child.

265.Etadevā means: only in one of the three ways, referring to what is not given. Hī means: truly. In the mātikā (matrix), there is no place where "given" is mentioned, so why is it only mentioned in the word analysis? He said, "dinnanti ida" (this 'given'). "Dinna" (given), this is raised, is the connection. Assā means: of the word "given". And in the explanation, "kāyena…pe… dente" (with the body…etc…giving), it is raised, is the connection. Evanti (thus) means: giving with these three ways, is the connection. Evanti (thus) means: with these two ways. "Ādīyamānanti sambandho" (Being taken up, is the connection). Rathareṇumpī means: even the dust raised on the road. Pubbe means: in the first training rule on inviting. Thus, this food, accepted in such a way, is called given, is the construction. To show the fruit of the possible "Etamevā" (only this), it is said, "na ida" (not this) etc. What is given away is not called relinquished, is the construction.

Tatthā means: in the statement "kāyenā" etc. Hī means: truly. That by which mucus is made is natthukaraṇī (mucus-making tool), by that. "Nāsāpuṭena paṭiggaṇhātīti sambandho" (He receives with the nostril, is the connection). Akallako means: a sick person. Hī means: truly. Kāyena paṭibaddho (bound to the body) is kāyapaṭibaddho (body-bound), such as a ladle etc.; he said, "kaṭacchuādīsū" (in ladles etc.). Hī means: truly. Pātiyamānanti means: being made to fall, being made to drink.

Etthā means: in this training rule. Expounding the expansion of the phrase "pañcahaṅgehī" (with five factors), he said, "thāmamajjhimassā" etc. Tanti means: the object to be given.

Tatthā means: in the statement "hatthapāso paññāyatī" (the hand's reach is evident). Even while going, it is included with the standing. Bhūmaṭṭhassā means: of one standing on the ground. Ākāsaṭṭhassā means: of one standing in the sky. In the phrases "Hatthaṃ aṅga" (hand, an element), the relation of parts should be made. Vuttanayenevā means: in the manner stated by "bhūmaṭṭhassa ca sīsenā" etc. Pakkhī means: a bird. For indeed, it is called a bird because it is endowed with wings. Hatthī means: an elephant. For indeed, it is called an elephant because it is endowed with a trunk. Addhena aṭṭhamaṃ ratanamassāti (half of eight ratana units) addhaṭṭhamaratano (half-eight-ratana), an elephant, of that. Tenā means: by the elephant.

Oṇamatī means: bends down below. Ettāvatā means: merely with partially receiving. Tato means: from receiving. Ugghāṭetvā means: having opened. Kājenā means: with transgression. For indeed, it binds and fastens various loads in this, therefore it is called kāco. Making the letter ca into ja, kājo is also correct. Tiṃsa hatthā ratanāni imassāti (thirty hattha units of ratana are in it) tiṃsahattho (thirty-hastas), a bamboo. Guḷakumbho means: a pot filled with molasses. Paṭiggahitamevā means: even though the pots are outside the hand's reach, because the carrier stands within hand's reach, it is said to be accepted. Ucchuyantadoṇito means: from the trough of the sugarcane press.

Yatthā means: in which place. "Ṭhitassa bhikkhuno hatthapāseti yojanā" (The hand's reach of the standing monk, is the construction). Having stood, having touched, it should be connected with the remaining text "nisinnassa bhikkhuno" (of the sitting monk). Whether given by a standing, sitting, or lying down giver, is the connection.

Yaṃ ya means: whichever bowl. Yattha katthacī means: in whichever places, is the connection. Ta means: that statement.

tatthajāto (born there), this is an elided compound, that itself is tatthajātako (one born there), in that. Hī means: truly, or because. Just as it does not grow in one born there, so it does not grow at all, is the construction. "Thāmamajjhimena purisena suṭṭhu haritabbanti saṃhāriyaṃ" (That which can be well carried by a man of moderate strength is saṃhāriyaṃ), that itself is saṃhārimaṃ (carryable), having made the ya into ma, na saṃhārimaṃ (not carryable) is asaṃhārimaṃ (uncarryable), in that. Tepī means: those uncarryable ones too. Hī means: truly, or because. Tatthajātakasaṅkhepūpagā means: having condensed into tatthajātake, approaching a swift throw. Hī means: truly, or because. Indeed, this should be seen as said repeatedly because it is a different sentence. Tānī means: tamarind leaves etc. Sandhāretunti means: to properly hold. "Ṭhito dāyakoti sambandho" (The standing giver, is the connection).

thavikā (bag), from that. Puñchitvā paṭiggahetvā (having wiped or having accepted) means: the word "vā" (or) implying unrestricted option should be supplied: "puñchitvā vā paṭiggahetvā vā". Since after performing one action among wiping etc., there is no need to perform the other action, is the intended meaning. That which is attached to various objects is rajo (dust), that. Vinayadukkaṭaṃ (dukaṭa according to the Vinaya) is "vinaye paññattaṃ dukkaṭaṃ" (dukaṭa prescribed in the Vinaya). Taṃ panā means: that alms food, however. Paṭiggahetvā dethā (accept and give) means: having made me accept and give to me, is the intended meaning.

Tato tato means: having lifted up from that place. Ta means: the alms food. Tassā means: to the one who is not fully ordained.

So vattabbo means: that monk who is giving should be told by the giver, is the construction. Imanti means: this dusty bowl. Tenā means: by the giving monk. Tathā kātabba means: what should be done is that which was said by the giving monk; that is the meaning. Uplavatī means: goes upwards, for in the lists of roots (in Saddanītidhātumālā 16 ḷakārantadhātu) it is said that plu means 'to go'. Here, to show the meaning of the prefix u, "uparī" (above) is said, the combination of the letters pa and la should be seen. However, in the books, they write "uppilavatī", that is incorrect. Kañjikanti means: bilaṅga. For indeed, because it is manifested with some water, it is called "kañjiya", that same kañjika, having made the letter ya into ka. It means having washed it off, having removed it. Yatthā means: in which place. What should be served is only dry food, in the sense of enjoying or consuming, is sukkhabhattaṃ (dry food), in that. Purato means: in front of the monk, or before. Phusitānī means: drops. For indeed, they touch even in crowded places, therefore they are called phusitānī.

Uḷuṅko means: the name of a kosiya bird; a kind of vessel with a long handle, by that. Thevā means: drops. For indeed, because they are touching even in crowded places, they are praised, therefore they are called "thevā". Carukenā means: that which is moved and eaten is caru, a cooked offering, what makes that is carukaṃ, a small vessel such as a pot, with that, being covered, is the connection. What is esteemed by those who desire a black color is masi (soot). What eats is chāro (ashes), having made cha for kha, and ra for da, it is alkaline in taste, that exists in this, so chārikā (alkaline), Uppatitvā (having flown up). Hī means: truly, or because.

Phāletvā means: having cut. "Dentānaṃ anupasampannānanti sambandho" (To the givers, to those not fully ordained, is the connection). Pāyāsassā means: with rice-gruel. Tathāpī means: even by that way of taking with the mouth rim.

Ābhogaṃ katvā means: having made the intention "I will receive". So means: that monk, overcome by sleep. Vaṭṭatiyevā means: it is permissible indeed, because the intention has been made. Anādaranti (disregard) means: with disregard, this instrumental case is in the sense of cause, or it should be connected as "anādaraṃ hutvā" (having been disregardful). Kecī means: some, the residents of Abhayagiri. Kāyena paṭibaddho (bound to the body) is kāyapaṭibaddho (body-bound), by what is bound to that is kāyapaṭibaddhapaṭibaddho (bound to the body-bound), by that. Vacanamattamevā means: only the word "paṭibaddhapaṭibaddha" (bound to the body-bound) is one extra repetition of "paṭibaddha" (bound), but in meaning it is only body-bound, is the intended meaning. Yampī means: whichever object. Tatrā means: in that being permissible. Ta means: that permission.

neyyatthaṃ (requiring interpretation). Etthā means: in the sutta, or of the sutta. Yanti means: the object falls, is the connection. Parigaḷitvā means: having dribbled. Suddhāyā means: which is pure. Sāmanti (oneself) means: by oneself. In "Puñchitvā vā" (having wiped or) etc., the three words "vā" (or) are for unrestricted option. For after performing one action among wiping etc., there is no need to perform the other action, is the intended meaning. Tenā means: by that monk, in the phrase "āharāpetumpī" (even to have brought), it is a causative passive construction. "Kasmā na vaṭṭatī" (Why is it not permissible) is the question. Hī means: expansion. "Vadantena bhagavatāti sambandho" (By the Blessed One saying, is the connection). Etthā means: in the words of the sutta. "Pariccattaṃ taṃ bhikkhave dāyakehī" (That is relinquished by the givers, monks), with that statement, is the connection. Adhippāyo means: the meaning requiring interpretation, it means the meaning which is certain, the meaning which is understood, is said as adhippāyo.

Tanti, the connection is that using it is allowed. Dutiyadivasepīti: the word pi is in the sense of gathering together, meaning also on another day. Adhippāyoti: the meaning that needs interpretation; it has been said that adhippāyo means a meaning that needs to be led, that needs to be understood.

Hīti, expansion. Dantāti, teeth. For they bite and eat with these, therefore they are called "dantā". Satthakaṃ means only a knife, with a small handle; with that received knife. Etanti, this impurity. Tanti, just the smell of iron. Pariharantīti, they take it away after receiving it. Hīti, truly, or because. Because they do not take away that knife for the purpose of use, therefore this is the way. It has been said that there is no offense due to the cause of taking it up or the cause of storing it. Tatthāti, in those sour milk curds. Nīlikāti, blue-colored oil. Āmakatakkādīsūti, in unripe sour milk curds, etc.

Kiliṭṭhaudakanti, dirty water. The connection is that the gruel in the bowl is for Tassāti, that novice. Assāti, for the novice. Uggahitakoti, what has been taken up. Like in "Uññāto," etc. (Saṃ. Ni. 1.112), the u becomes changed into o; because it has been taken up without being received, it is said to be duggahitako.

Etenāti, with this rice gruel. Paṭiggahitameva hoti: the meaning is that it is received, as it has not been released from the hand.

Puna paṭiggahetabbaṃ: the meaning is that it should be received again, if there is dependence. Ettoti, from this, from the bowl. The connection is that the novice puts it in. Tatoti, from the bowl. Kecīti, some who dwell in Abhayagiri. Tanti, it should be understood that the statement "it should be received again" is the word of some teachers. Yanti, any cake or meal, etc.

Attano vāti, or of the novice himself. Sāmaṇerāti, an address. Tassāti, for that novice. Bhājaneti, in a vessel for cooking rice gruel. Yāgukuṭanti, a pot filled with rice gruel. Tanti, that rice gruel pot. The action done should be brought to "let it be received by a bhikkhu." The connection is that, keeping the neck, he turns it. Āvajjetīti, he turns it around.

Paṭiggahaṇūpagaṃ bhāranti, a load that can be carried by a man of medium strength. The connection is that it is by a strong novice. Telaghaṭaṃ vāti, or a pot filled with oil. Laggentīti, they hang it. Or this itself is the reading.

nāgadantako, in the meaning of similar. Aṅkuso, a goad is that by which it is marked or characterized, a small piece for piercing the head of an elephant. Aṅkusako, like a goad, or they are hung on that goad. Gaṇhatoti, for one who is taking it. Heṭṭhāmañco, the lower part of the bed, in that. Tanti, that oil pot.

nisseṇī, ladder; nisseṇimajjhaṃ, the middle of the ladder, in that. Kaṇṇikaṃ, what arises in the ear, earwax; kaṇṇikaṃ viya kaṇṇikaṃ, like earwax; just as earwax, having arisen from the ear, flows away by itself, so too, having arisen from the oil, etc., it flows away by itself, it is said. Ghanacuṇṇanti, solid powder. Taṃsamuṭṭhānameva nāmāti, the meaning is that it is called just arising from that oil, etc. Etanti, this, earwax, etc. This word depends on what comes before and after.

Yottenāti, with a rope. The connection is that another gives it.

vati, that. Ucchūti, sugarcane. For it burns away the poison, therefore it is called sugarcane, that. Timbarusakanti, Tinduka fruit. For it moistens and makes the person who eats it wet with juice, therefore it is timbo, it destroys the hunger, therefore it is rusako, and because it is both timbo and rusako, it is called "timbarusako", that. Vatidaṇḍakesūti, in the small sticks dug for the sake of the fence. Mayaṃ panāti, but we, who are the teachers and compilers named Buddhaghosa, have said in the manner of the plural with reference to ourselves. Na puthulo pākāroti, it has been said with reference to exceeding one and a half hatthas of stone. Hatthasatampīti, even a hundred ratanas.

Soti, that novice. The arrangement is that he gives to the bhikkhu. Aparoti, another novice.

phalinī, the suffix in indicates the feminine gender, that branch. There is also a reading in compound as phalinisākha. Macchikavāraṇatthanti, for the purpose of preventing flies, because they hide in the place of smearing with honey, molasses, etc., therefore they are flies, making the kha into cha, for the prevention of them. Mūlapaṭiggahamevāti, receiving at the root itself, it has been said that it is the very first receiving.

Arittenāti, with a paddle. For with that, a boat goes easily, therefore it is arittaṃ, with that. Tanti, goods that are fit to be received. Anupasampannenāti, by one who is not fully ordained: the action done. Tasmimpīti, even in the pot. Tanti, not fully ordained.

Pātheyyataṇḍuleti, rice that is beneficial for the journey. Tesanti, for those novices. Itarehīti, with the rice taken by the bhikkhus. The connection is that it is eaten by all the bhikkhus. Etthāti, in the rice taken by the bhikkhus, it is not seen in the cooking of gruel for the novice. Kāraṇanti, the reason for eating after exchanging and the reason for eating without exchanging.

Puna paṭiggahaṇakiccaṃ natthi: the meaning is that there is no need to receive again, because it has been received at the root.

Assāti, for the novice. Tatoti, from the kindling of the fire.

Tatte udaketi, in hot water. Tatoti, from putting in the rice.

Pidhānanti, the lid of the pot. Tassevāti, of that bhikkhu with a greedy gesture himself. Dabbiṃ vāti, or a ladle. For it stirs and mixes with this, therefore it is called dabbī.

Tatrāti, in that placing. Tassevāti, of that greedy bhikkhu himself. Tatoti, from the bowl. Again, tatoti, from the branch, etc. Tatthāti, on the fruit tree.

Vitakkaṃ sodhetunti, to purify the thought, thinking "he will give to me too". Tatoti, from the mango fruit, etc.

tatoti, from the oil, etc., taken for the sake of the mother and father. Teti, those mother and father. Tatoyevāti, the connection is that they should prepare it with that rice itself.

Etthāti, in that heated water. The arrangement is that he does not release it with his hand. Aṅgārā means what goes to destruction. Dārūni means they are split and divided.

It has been said about the novice.

guḷo, jaggery, or guḷo, jaggery protects life from poison, the bhikkhu sharing that. Tassāti, for that greedy novice.

mukhaṃ. Kaṃ means the head, the throat is where it stands.

Bhattuggāroti, uggāro means what is belched up, swallowed upwards; bhattameva uggāro bhattuggāro, meaning belched-up food. Dantantareti, in the gap between the teeth.

Upakaṭṭhe kāleti, at a time near midday. Kakkhāretvāti, collecting it. To show its meaning, it has been said, "having spat out two or three balls of phlegm." Siṅgī, is that in which there is horn, called phaḷusaṅkhātaṃ; that itself, because it should be avoided with bitter fears, is called siṅgīvero. Aṅkurā, sprouts, are that by which the tree is marked or characterized as newly grown, rising up. samuddo, is that in which there is equal salt and water, or equal water and salt; samuddodakaṃ, its water is due to the relationship of part and whole; the connection is that it is unreceived. Phāṇitaṃ, molasses, is what becomes solid from jaggery. Karakā, hailstones, are to be taken with the hand, meaning it is fit to be taken with the hand. Katakaṭṭhināti, with the seed of a certain kind of tree called kataka. Tanti, that water. Kapitthoti, is the name of a certain kind of sour fruit tree.

Bahalanti, turbid. Sanditvāti, dissolving. Kakudhasobbhādayoti, sobbhādayo standing near the kakudha tree. Rukkhatoti, from the kakudha tree. Parittanti, a little.

Tanti, just that amount of water. Tatthevāti, in the flower-scented water that was placed there. The connection is that the toothpick was placed there. The connection is that it is for the bhikkhu who does not know. This is a word of ownership in disregard. Hīti, truly, or because.

Yaṃ panāti, but that which is a great element. Aṅgalagganti, clinging to the limbs, is a great element. Etthāti, in sweat. Sujhāpitanti, having made it similar to charcoal, it is well burnt.

Cattārīti, the four are earth, ashes, excrement, urine. Mahāvikaṭānīti, great medicines to be done at the time of change, counted as a snake bite. Etthāti, in the statement "when there is no allowable agent". Kālodissaṃ nāmāti, the meaning is that among the seven kinds of specification called specification for disease, specification for person, specification for time, specification for occasion, specification for place, specification for dwelling, specification for medicine, it is called specification for time. Tenth.

The Fourth Chapter on Food.

5. The Acelaka Chapter

1. Word-by-Word Meaning of the Acelaka Training Rule

269.In the first of the Acelaka section, showing that parivesananti means where he serves, he says "parivesanaṭṭhāna." The words paribbājaka and pabbaja are the same, he says "paribbājakasamāpannoti pabbajjaṃ samāpanno." Samatitthikaṃ, means filling equally with a tittha, the water in rivers, etc., like something level with the bank. Tesanti, the connection is that he is giving to the mother and father. In "dāpetī," because the dative case of giving is well understood by the root dā, showing only the action done, he says "anupasampannenā."

273.With this "santike," he shows that the word upa in "upanikkhipitvā" is in the sense of nearness. Tesanti, for those sectarians. Tatthāti, in the vessel. Itoti, from the bowl. Idhāti, in my vessel. Nanti, not staple and non-staple food. Tassāti, for that sectarian. First.

2. The Training Rule on Sending Away

274.In the second, because the words paṭikkamana and asanasālā are synonymous, it is said "asanasālāyapī." Bhattavissaggo, means the giving up of the meal; saying that the business of the meal has been done, he says "bhattakicca". Because the root sambhū has the same meaning as pāpu and apa-dhātu, it is said "na pāpuṇī".

276.Vuttāvasesanti, remaining with what has been said, such as wishing to laugh with women. Tasminti, in the bhikkhu who has been sent away. Atthatoti, from the point of view of meaning, counted as the non-separation of the leaving and not-leaving bhikkhus. Itarenāti, by the bhikkhu who sent him away. Tatthāti, in the statement "showing honor or hearing honor". Etthāti, this is a determination from a collection, the meaning is in showing honor and hearing honor. With "tathāti," he extends the measure of twelve hatthas. Tehīti, by the wall, etc. Tassāti, of exceeding the honor of sight. With "vuttapakāramanācāra," he shows the ablative case of the word añña in "na añño koci paccayo," and with "kāraṇa," the meaning of the word paccaya.

277.In the two meanings of the word kali, counted as evil and defeat, he says that the evil one is anger, saying "kalīti kodho". With "āṇa," he shows the meaning of the word sāsana. For it has been said, "āṇā ca sāsanaṃ ñeyya." The connection is that he speaks because of anger. The arrangement is that he speaks after showing. He says, "This is the place, the seat, seen, looked at, see, sirs." Imināpīti, even with a word that is not pleasing by the utterance of a word. Second.

3. The Training Rule on Eating Together

279. In the third, it is said that "sayanighare" is stated by dropping the yakāra, when "sayaniyaghare" should be said, hence "sayanighare." Yato here, the word "to" is seen in the senses of first, etc. In "Yatonidāna," etc. (su. ni. 275), it is in the sense of 'first'. In "Antarāye asesato," etc. (dha. sa. aṭṭha. ganthārambhakathā 7), it is in the sense of 'second'. In "Aniccato," etc. (paṭṭhā. 1.1.409), it is in the sense of 'third'. In "Mātito pitito," etc. (dī. ni. 1.311), it is in the sense of 'fifth'. In "Yaṃ parato dānapaccayā," etc. (jā. 2.22.585), it is in the sense of 'sixth'. In "Purato pacchato," etc. (pāci. 576), it is in the sense of 'seventh'. In "Padamato," etc., it is seen in the sense of cause. Here also, it is in the sense of cause, thus he says, "Yasmā". Because alms were given to the venerable one, therefore, go, monks, you, is the meaning. Yaṃ means alms. Vo means by you. Adhippāyo means the inclination of a person. Although "Pariyuṭṭhito" is generally stated, from the context of the meaning, it should be understood as being overcome by passion, thus he says "rāgapariyuṭṭhito", meaning overcome and arisen by passion.

280. In Sabhojana, here, the sa is similar to saha, and due to the dissimilarity of a and u, there is elision of u from a, and in the three places, the last two words have the same meaning, resulting in a compound, and with the first word, there is a bahirattha compound based on difference, thus showing this meaning, he says, "saha ubhohi janehi". Or, bhojanaṃ means that which should be eaten, bhojanaṃ, sabhojanaṃ means in which the family exists, thus showing this, he says, "atha vā" etc. Hī means truly. Tenevā means because it should be eaten mutually by that very thing. Assā means of the word "sabhojane". In Ghare, here, the previous word sayani is elided, thus he says "sayanighare". By this, he shows the elision compound of the previous word, like in "datto" etc. In Piṭṭhasaṅghāṭassa, here, piṭṭhasaṅghāṭo is not of someone else, anyone, but of the sleeping chamber, thus he says "tassa sayanigharagabbhassa". Yathā vā tathā vā means in whatever way or not. Katassā means having done it by raising or not raising the back support. The third.

284. In the fourth and fifth, just as the Sabhojana Sikkhāpada arises from the first Pārājika, so too do these, is the connection. The fourth and fifth.

6. Cārittasikkhāpadaṃ

294. In the sixth, why was it said by them, "dethāvuso bhatta", surely it is not proper for monks to say so, thus he says "ettha taṃ kirā" etc. Tasmā means because it was brought, therefore.

295. But this statement is made, is the connection. Pasādaññathatta means the state of the offering being in a different manner. Na means eatable. "Gahetvā āgamaṃsū", by this, it shows that in "ussāriyitthā", the ukāra is for emphasis, and the saradhātu has the meaning of going, and the ajjatani ñuṃvibhatti has the sense of ttha, meaning having lifted up, they went to sāri and came.

298. Yatthā means in which place. The thought arose in the monk who was standing, is the connection. Tato means from the arising of thought. Yaṃ means the monk. Pakativacanenā means by the natural speech, without making a loud noise. Thinking that the word Antovihāre is unsuitable because it is too crowded, he says "api ca antoupacārasīmāya".

302. The monastery stands in the middle of the village, so it is antarārāmo vihāro, showing that he goes there, he says "antogāme" etc. Sixth.

7. Mahānāmasikkhāpadaṃ

303. In the seventh, the word "bhagavato" is related to the word "cūḷapituputto", and from the word "mahallakataro", it is an ablative. Cūḷapituputto means Suddhodana, Sakkodana, Sukkodana, Dhotodana, and Amitodana, these five people were brothers, and Amitā and Pālitā were two sisters. Among them, the Blessed One and Nanda were sons of the eldest brother Suddhodana, Ānanda was the son of the youngest brother Amitodana, and Mahānāma and Anuruddha were sons of the third Sukkodana. The sons of Sakkodana and Dhotodana are not well-known. Tissatthera was the son of the sister named Amitā, and the sons and daughters of Pālitā are not well-known. Therefore, Cūḷapituputto should be understood to mean the son of Sukkodana. Dvīsu phalesū means in the two lower fruits. The word Ussanna has many synonyms, thus he says "bahūti". Vajato means from the cattle pen. For cows go to the place of pasture and then return to the place of dwelling, therefore it is called vajoti.

306. Tasmiṃ samaye means at that Pavāraṇā time. Because the word "Ettakehī" implies two kinds of meanings, according to name or according to quantity, it is said "nāmavasena parimāṇavasenā". Among them, regarding the name, it should be done as "etaṃ nāmaṃ etesaṃ bhesajjānanti ettakānīti vacanattho kātabbo", this is the name of these medicines, regarding the quantity, it should be done as "etaṃ parimāṇaṃ etesanti ettakānīti vacanattho kātabbo", this is the quantity of these. In "Aññaṃ bhesajja", the ablative of the word aññaṃ could be a name or a quantity, thus he says "sabbinā pavārito" etc.

310. Ye means the donors, they are being invited, is the connection. Seventh.

8. Uyyuttasenāsikkhāpadaṃ

311. In the eighth, "abhimukha", by this, it shows the meaning of the prefix abhi. Showing that "Uyyāto" means having risen up and gone, he says, "nagarato niggato". By "Katauyyoga", it shows that uyyuttā means having risen up, he goes. Because the roots have many meanings, it is said "gāmato nikkhanta".

314. Dvādasa purisā imassa hatthinoti dvādasapuriso, āvudho hatthesu etesanti āvudhahatthā. Ninna means a low place, passato bhikkhunoti is the connection. Eighth.

9. Senāvāsasikkhāpadaṃ

319. In the ninth, "tiṭṭhatu vā" etc. shows the manner of dwelling. The vā word combines the meaning "caṅkamatu vā". Kiñci iriyāpatha means any one of the four postures. Just as movement is cut off when obstructed, so too, being obstructed, it is restrained, is the connection. By "Ruddho", it shows the implied meaning of the root budhi with the prefix pari in "palibuddho". Ninth.

10. Uyyodhikasikkhāpadaṃ

322. In the tenth, yujjhantī means they are striking. By "Balassa aggaṃ etthā", it shows a bahirattha compound with different subjects. The word "Jānantī" is inserted for the sake of completeness of meaning. Agga means part. It is also appropriate to say that balaṃ gaṇīyati etthāti balagga, a place where strength is counted. Therefore, he says "balagaṇanaṭṭhāna". For this statement is made in the manner of Ambasekanagarusina. How? By saying "balagaṇanaṭṭhāna", the Aṭṭhakathācariya reveals the condensed meaning of "balassa aggaṃ jānanti etthāti balagga", and he shows that the meaning "balaṃ gaṇīyati etthāti balagga" is also given. Viyūhīyate sampiṇḍīyate byūho, showing that senāya byūho senābyūho means the array of the army, by "senāya viyūha" etc. Aṇati bheravasaddaṃ karotīti aṇīkaṃ, the foremost cause, the elephant itself is the aṇīkaṃ hatthāṇīkaṃ. The same method applies to the rest. The elephant by which it was previously stated, therefore by the elephant, is the connection. Tenth.

Acelakavaggo pañcamo.

6. Surāpānavaggo

1. Surāpānasikkhāpada-atthayojanā

326. In the first of Surāpānavagga, showing that bhaddā vati etthāti bhaddavatikā and bhaddā vati bhaddavati, sā ettha atthīti bhaddavatikā, he says "so" etc. So means the village is obtained, is the connection. Pathaṃ gacchantīti pathāvino, they are merely travellers, thus he says "addhikā". Addhaṃ gacchantīti addhikā. "Pathikā" is also a reading, this is the same meaning. The words "Tejasā teja" are dependent on relationship, and because the words are similar, the relationship can be assumed to be similar, therefore, to show the relationship and its dissimilarity, it is said "attano tejasā nāgassa teja". By "Ānubhāvena", he shows the meaning of the word teja. Kapotassa pādo kapoto by convention, this is kāpoto, the color. Showing that kāpoto viya vaṇṇo assāti kāpotikā, he says "kapotapādasamavaṇṇarattobhāsā". To remove the offerings and faith etc. of the word Pasanna, it is said "surāmaṇḍassetaṃ adhivacana". Pañcābhiññassa sato means of Sāgata, who is equal to the five superknowledges, is the connection.

328. By saying "Madhukapupphādīnaṃ rasena kato", it shows the meaning of the word pupphāsavo as pupphānaṃ rasena kato āsavo pupphāsavo. The same method applies to "phalāsavo" etc. To show the difference between surā and meraya, it is said "surā nāmā" etc. Piṭṭhakiṇṇapakkhittā means vāruṇī made by mixing piṭṭha and kiṇṇa, is the connection. Kiṇṇā means the seed of liquor. For it is called kiṇṇa because various ingredients are mixed together in it. It is the sediment of that same. Because it was made by a forestdweller named Surā, it is surā. That which causes intoxication is merayaṃ.

329. Loṇasovīraka is a drink of that name. Sutta is also just like that. Tasmi means in that soup preparation. But they are cooking oil, is the connection. Natthi tikhiṇaṃ majjaṃ etthāti atikhiṇamajjaṃ, the meaning is oil in that very atikhiṇamajje. Yaṃ panā means the oil, however. Tikhiṇaṃ majjaṃ imassa telassāti tikhiṇamajjaṃ. Yatthā means in the oil. Ariṭṭho is a medicine of that name. Ta means ariṭṭha, an unstated object in the word "sandhāyā". Eta means the statement "amajjaṃ ariṭṭha", a stated object in the word "vutta". First.

2. Aṅgulipatodakasikkhāpadaṃ

330. In the second, aṅgulīhi patujjanaṃ aṅgulipatodo, soyeva aṅgulipatodako, thus showing this, he says "aṅgulīhī" etc. Uttanto means scaring. Scaring also means tiring, thus he says "kilamanto". Having become tired, is the connection. By taking inhalation, exhalation should also be taken, thus he says "assāsapassāsasañcāro". Tampī means even for the nun. Second.

3. Hasadhammasikkhāpadaṃ

335. In the third, that which is done by way of preparation is pakataṃ paññattanti, thus showing this, he says "yaṃ bhagavatā" etc. Yaṃ means the training rule.

336. Hasasaṅkhāto dhammo sabhāvo hasadhammo, when said, in meaning, it is merely a game, thus he says "kīḷikā vuccatīti".

337. Gopphakāna means of the ankle joints. For when placing one foot on another, they are covered, therefore they are called gopphā, those very ones are called gopphaka. When placing a foot on top of another, one should not be placed on top of the other. Therefore, the Blessed One said, "pāde pādaṃ accādhāyā" (dī. ni. 2.196; ma. ni. 1.423; a. ni. 3.16). Oṭṭhajo dutiyo. Orohantassa bhikkhunoti is the connection.

338. Phiyārittādīhī means by the word ādi, he includes decorations etc. Keci vadantīti is the connection. Patanuppatanavāresū means in the times of falling and rising. Tatthā means in that throwing of a ball. Hī means truly, or because. Thapetvā kīḷantassāti is the connection. Likhituṃ vaṭṭati means the intention of playing is absent, is the meaning. Even for one who writes a letter indicating meaning with the intention of playing, it is an offense, so they say. Etthā means in this training rule. Third.

4. Anādariyasikkhāpadaṃ

342. In the fourth, dhammo means the string, thus he says "tantīti". Paveṇī is a synonym for that same. In "Taṃ vā na sikkhitukāmo", to reveal the meaning of the word taṃ, it is said "yena paññattenā". Regarding that which is not prescribed in the Vinaya, he says "apaññattenā", thus he says "sutte vā abhidhamme vā āgatenā".

344. Paveṇiyā means in the tradition, in the lineage of teachers beginning with Upāli, in the continuous line. "Kurundiyaṃ vuttan" (it is said in the Kurundi) is the connection. "Mahāpaccariyaṃ vuttan" (it is said in the Mahāpaccari) is the connection. Taṃ sabbaṃ means all that statement, all of it that is reckoned as the Kurundi school and the Mahāpaccari school. Paveṇiyā āgateti means in the Great Commentary (Mahāaṭṭhakathā) considered to have come down through tradition. The fourth.

345. In the fifth, manussaviggaheti means the Pārājika concerning human form. The fifth.

6. The Jotisikkhāpadaṃ (Training Rule on Fire)

350. In the sixth, because of the name of the country, in the Pali it is said in the plural as "Bhaggesū." Susumāragiri, a mountain reckoned as having the shape of a crocodile, is said to be susumāragiri because a crocodile (susumāro) exists there. Or, when it was built, because a crocodile swallowed or emitted a sound (girati saddaṃ niggirati) there, it is called susumāragirī. Without regard to the meaning, it is said "nagarassa nāma" (it is the name of the city). Taṃ pana means that forest. "Migāna" and so on indicate the meaning: migadāyo because safety (abhayo) is given to animals (migānaṃ) there.

352. To show that the word "jotike" means jotika, the making of fire or light, it is said "jotikaraṇe" (in the making of fire).

354. The phrase "samādahitukāmatāyā" (with the desire to kindle) is the reason for the phrase "araṇisaṇṭhāpanato" (from setting up fire-sticks). Jālā means flame (sikhā). For that is called flame (jālā) because it blazes (jalati) or shines (dibatī).

Patilātaṃ ukkhipatīti (picks up a fallen torch): Here, it should have been said "patitālāta," but having made an elision of the "ta" and through the combination of letters, it is said patilātanti. He says, "alātaṃ patitaṃ ukkhipatī" (picks up a fallen torch). Alāta means a torch (ummukkaṃ). For because it has been lit and is very hot, it cannot be touched or grasped (na lātabbaṃ na gaṇhitabbaṃ), therefore it is called alāta. Avijjhāta means alāta that is not extinguished by burning (jhāyanato ḍayhanato avigataṃ alātaṃ). Burning (jhāyanaṃ), scorching (ḍayhanaṃ) is burnt (jhātaṃ); that alāta from which burning has disappeared is vijjhātaṃ.

356. Padīpādīnīti means lamps, firelights and so on. Tatthāti means in those dangers, reckoned as wicked wild beasts or humans, which are the cause. This is a locative plural used in the sense of cause. The sixth.

7. The Nahānasikkhāpadaṃ (Training Rule on Bathing)

366. In the seventh, showing that one is allowed to bathe not only in a river with water when going across, but also in a dry river, he says "sukkhāyā" (in a dry one) and so on. Ukkiritvā means having scattered. Āvāṭakā, small pieces of wood like little wells, in those. The seventh.

8. The Dubbaṇṇakaraṇasikkhāpadaṃ (Training Rule on Discoloration)

368. In the eighth, "alabhīti" (without gain): to show that the suffix "a" in the sense of the word labho (gain) and the intrinsic nature of the suffix "ṇa" are possible, it is said "labhoyeva lābho" (gain is indeed gain). It should be seen that even without the suffix "a," the suffix "ṇa" is also appropriate by its very nature. He says, "It should have been said navacīvaralābhena (with the gain of a new robe)" because a compound occurs even when the meanings are the same despite the difference in words. Anunāsikalopanti means the disappearance of the niggahīta in "nava." For the niggahīta is called "anunāsika" because it follows destruction; the meaning is the absence of that, the not doing. Majjhe ṭhitapadadvayeti means between the two words "nava" and "cīvaralābhena," the two words "ṭhite pana" and "bhikkhunā" are located. This is a locative plural used in specification. Nipātoti means merely an indeclinable. To show that the meaning of the word "labho" in "alabhīti" is the expressed meaning, it is said "bhikkhunā" (by a bhikkhu). "Padabhājane pana vuttan" (but it is said in the word analysis) is the connection. Yanti means whatever robe. Here, showing the nature of the robe, he says "yaṃ nivāsetuṃ vā" (whatever is for wearing) and so on. Cammakāranīlanti means the blue of iron filings put in triphalā by leather workers. "Mahāpaccariyaṃ vuttan" (it is said in the Mahāpaccari) is the connection. That by which discoloration (dubbaṇṇo) is done is dubbaṇṇakaraṇaṃ; he says, "kappabinduṃ sandhāya" (referring to the marking spot), which is a kappabindu. It should be understood that it should be taken by the bhikkhu at the beginning and end. Koṇesūti means at the edges. The "vā" word is for unrestricted option. Akkhimaṇḍalamattaṃ vāti means or an area the size of the eye-socket is a kappabindu. Paṭṭe vāti means or on a hem strip (anuvātapaṭṭe). Gaṇṭhiyaṃ vāti means or on a knotted strip (gaṇṭhikapaṭṭe). Pāḷikappoti means a marking spot made by making a row of two or three or more dots. Kaṇṇikakappoti means a marking spot made by making a bunch of dots like a tassel (kaṇṇikaṃ). The word "ādi" includes the agghiyakappa and so on. Sabbatthāti means in all the commentaries. He says "ekaṃ vaṭṭabindu" because even one round dot is appropriate.

371. Aggaḷādīnīti means the word "ādi" includes the robe-border (anuvātaparibhaṇḍe). The eighth.

9. The Vikappanasikkhāpadaṃ (Training Rule on Disjoining)

374. In the ninth, tassāti: here, the scope of the word "tassa" is only the owner of the robe, he says "cīvarasāmikassā" (to the owner of the robe). The scope of the second "tassa" is only the Vinaya-holder, he says "yenā" (by whom) and so on. To show that the phrase "avissāsanto" (not trusting) is an adverb, it is said "avissāsena" (without trust). Tenāti means by the Vinaya-holder. The ninth.

10. The Cīvarāpanidhānasikkhāpadaṃ (Training Rule on Hiding Robes)

377. In the tenth, with "apanetvā" (having removed), he shows the meaning of the prefix "apa." Nidhentīti means they hide, they conceal. Hasādhippāyoti means intending to laugh or for the purpose of laughing. To show the nature of the equipment, it is said "pattatthavikādi" (bowl, bag, etc.). Because the word for bowl (patta) has come in the Pali, only the meaning "bag for the bowl" (pattassa thavikā) should be taken, not "bowl and bag." The phrase "Samaṇena nāmā" (it is called by the ascetic) is the agent in the phrase "bhavitu" (to be). The tenth.

The sixth Surāpānavagga is complete.

7. The Sappāṇakavagga (Section on Living Beings)

1. Sañciccapāṇasikkhāpada-atthayojanā (Explanation of the Training Rule on Deliberate Killing of a Living Being)

382. In the first of the Sappāṇakavagga, that by which an arrow (usuṃ) is shot or cast is issāso, the bow itself is primarily called issāso, but the archery teacher (dhanuggahā- cariyo) is so called by convention. Or the archery teacher is called issāso because an arrow is shot or cast by him. Here, however, the conventional meaning or the agent meaning should be taken, he says "dhanuggahācariyo hotī" (it is an archery teacher). Because archery is inappropriate at the time of ordination, it is said "gihikāle" (in his householder days). Voropitāti: here, to show the meaning of the root ruh with the prefixes vi and ava, it is said "viyojitā" (separated).

Etanti means the statement "jīvitā voropitā" (deprived of life). Why is it merely a usage? Surely, when two things are separated from whatever source or from whatever thing, they stand apart like two objects, but when life is separated from a living being, the living being and life do not stand apart, he says "na hetthā" (not here) and so on. Hīti means truly. Etthāti (here) is connected to the statement "jīvitā voropitā" (deprived of life). The construction is "kiñci jīvitaṃ nāmāti" (what is called life?). Here, this is the connection of meaning: just as when an ornament is separated from the head in a head ornament, the head stands apart from the ornament, so when life is separated from a living being, life does not stand apart from the living being. Aññadatthūti means certainly. Though "pāṇa" (living being) is said in general, because in the case of a Pārājika, it is taken as a human being, here by the rule of residue, only an animal should be taken, he says "tiracchānagatoyeva pāṇo" (only an animal is a living being). Tanti means that living being. "Mahante pana pāṇeti sambandho" (but it is connected to a large living being).

385. "Sodhento apanetīti yojanā" (the construction is: clearing away, he removes). Maṅguloti means a certain kind of worm that drinks human blood. For it is called "maṅgulo" because it moves (maṅgati) from here and there, going to this place and that place to drink blood. It should be seen that the meaning of the words is stated somewhere for the sake of those who hear, for the sake of learning the teachings, and for the sake of receiving guidance, without reversing the syllables. The seed of that, even a small piece of wood, is maṅgulabījakaṃ (worm seed), in that. Tanti means that worm seed. "Bhindanto hutvāti yojanāti" (the construction is: having split). The first.

2. Sappāṇakasikkhāpadaṃ (Training Rule on Water with Living Beings)

387. In the second, showing that sappāṇakaṃ udakaṃ (water with living beings) means saha pāṇehīti (with living beings), he says "ye pāṇakā" (whatever living beings) and so on. Hīti means truly. "Pattapūrampi udakanti sambandho" (even a bowlful is connected to water). Tādisenāti means with such sappāṇaka (containing living beings). "Dhovatopi pācittiyanti yojanā" (the construction is: even rinsing, there is a pācittiya). Udakasoṇḍinti means a stone water trough. Pokkharaṇinti means a stone pond. "Uṭṭhāpayatopi pācittiyanti sambandho" (the construction is: even raising it up, there is a pācittiya). Tatoti means from the trough and pond. Udakassāti means with water, having poured with full pots. Tatthāti means in the water. Udaketi means in the place consisting of water, in the water that has been poured. Patissatīti means the water taken from the trough and pond recedes. The second.

3. The Ukkoṭanasikkhāpadaṃ (Training Rule on Inciting)

392. In the third, with "uccālentī" (raising), he shows the meaning of raising in ukkoṭentīti (inciting) for the root kuṭ with the prefix upu, because roots have many meanings. Yathāpatiṭṭhitaṃ, whatever is established, yathāpatiṭṭhitabhāvo, the state of being established, by that.

393. Yo dhammoti means whatever samatha-dhamma (practice of tranquility). Dhammenāti: here, with the "ena" suffix, he shows the agent of "yathādhamma" (in accordance with the Dhamma) in the act of doing. With this, he shows that the word "yathādhamma" (in accordance with the Dhamma) should be connected to the word "nihata" (suppressed) in "nihatādhikaraṇa" (a case that has been suppressed). The word "Satthārā" (by the Teacher) is the agent in the word "vuttaṃ" (said). When it is said that there is no striking or killing (hataṃ hananaṃ) of that which is nihata (suppressed), the meaning is only pacification (vūpasamana), he says "vūpasamita" (pacified).

395. That action, whatever it may be, is not called a dhamma-action, but only an action for pacifying a case is called a dhamma-action, showing this, he says "yena kammenā" (by whatever action) and so on. Ayampīti means even this bhikkhu. Sesapadānipīti means the remaining words, "dhammakamme vematiko" (doubtful about the dhamma-action) and so on. Etthāti means in this training rule. "Vitthāro pana vuttoti sambandho" (but the explanation is said) is the connection. Tatthevāti means in the Parivāra itself. Idhāti means in this training rule, or in the Vibhaṅga. The third.

4. The Duṭṭhullasikkhāpadaṃ (Training Rule on Slander)

399. In the fourth, atthuddhāravasena dassitāni means the intention is that they are similar in being the meaning of slanderous words. ‘‘Dhura’’nti: here, because of possessing characteristics, it is a word used in the sense of abundance, he says "dhure" (abundantly). "Dhure nikkhittamatte satīti yojanā" (the construction is: when it has merely been placed on the shoulder).

Evaṃ dhuraṃ nikkhipitvāti means having placed the burden thus, "aññassa nārocessāmī" (I will not report to another). Aññassāti means to another, to a second person different from the object or person. Sopīti means even that second person. Aññassāti means to a third person. "Yāva koṭi na chijjati, tāva āpajjatiyevāti yojanā" (the construction is: as long as the limit is not broken, there is only an offense). Tassevāti means to the person who has incurred the offense. Vatthupuggaloyevāti means only the person who has incurred the offense. Ayanti means the first bhikkhu. Aññassāti means to the second person. Soti means that second person reports. Yenāti means by the first bhikkhu. Assāti means to the second person. Tassevāti means only to the first bhikkhu. Having placed the object or person, it is said "tatiyena puggalena dutiyassā" (by the third person to the second person).

400. Pañcāpattikkhandheti means in the five aggregates of offenses, such as thullaccaya. Ajjhācāro nāmāti means it is called ajjhācāro because it is to be practiced having overcome and transgressed. The fourth.

5. The Ūnavīsativassasikkhāpadaṃ (Training Rule on Those Under Twenty)

402. In the fifth, aṅguliyoti means finger-branches (karasākhāyo). For they are called fingers (aṅguliyo) because they break off (aṅganti) in five ways from the hand and grow upwards (ugacchanti). "Likhantassa upālissāti sambandho" (the connection is: to Upāli who is writing). Tenāti means because of the many things to be considered. Assāti means to Upāli. Uroti means the heart. For it is called the chest (uro) because it burns (usati) or scorches (dahati) with mental heat there. Rūpasuttanti means the manual for goldsmiths, just as the manual for elephant trainers is the hatthisutta. Akkhīnīti means eyes. For they are called eyes (akkhīnī) because they pervade (akkhanti) objects or see (passati) form with these. Because the mouth of needles is grasped with the makasa, it should be grasped with the ḍaṃsa, like the piṅgalamakkhikā, he says ‘‘ḍaṃsāti piṅgalamakkhikāyo’’ti (ḍaṃsa means piṅgalamakkhikā). For piṅgalamakkhikā are called ḍaṃsā because of the act of biting or the act of chewing. Showing that they are difficult to endure (dukkaro khamo etāsanti)dukkhāti (painful), he says "dukkhamāna" (experiencing pain). "Vedanānanti sambandho" (it is connected to sensations). To show the cause of tastelessness, it is said "amadhurāna" (of things that are not sweet). With this, he shows the meaning that asātā (tasteless) means that they are not to be tasted because they are not sweet. To show that the words pāṇa (life) and jīvita (life) are synonyms, it is said "jīvitaharāna" (destructive of life). Those that take away or remove life (pāṇaṃ haranti apanentīti)pāṇaharā, to the sensations of those is the connection.

404. Showing that one should not be accepted from the time of conception until the full twenty years, but from the time of taking the womb, he says, "From the moment of conception." A person whose twentieth year is complete, including the time spent in the womb, is a gabbhavīsa person. Hi means truly. Yathāhā means in whatever manner the calculation goes, in that manner the Blessed One spoke. Or, it can be construed as: in what way did the Blessed One speak?

Amhī means asmi (I am). The word nu is a particle in the sense of deliberation. Yanti is related to the kind of first consciousness. With this, he indicates the rebirth consciousness. "Paṭhamaṃ viññāṇa" is a synonym of that. Tanti, that first thought, the first consciousness. Assāti of the being. Sāva jātīti that very rebirth is called a womb.

Tatthāti in the Pali, the decision should be understood thus. Yoti the person. Mahāpavāraṇāyāti on the full-moon day of Assayuja. Because it is a revered Pavāraṇā, it is called Mahāpavāraṇā. Tatoti from the time of birth from the Pavāraṇā. Tanti the Mahāpavāraṇā. Pāṭipade cāti here, the word ca is in the sense of an indefinite alternative; meaning, he should be conferred the Upasampadā on either the Pavāraṇā day or the first day after. Hāyanavaḍḍhananti, decrease in months of excess and increase in months of deficiency spent in the womb should be understood.

Ekūnavīsativassanti, the nineteen-year-old mentioned immediately before. Nikkhamanīyoti, the month of Sāvaṇa. Because the sun rises from the eastern horizon and exits into the western horizon in this month, it is called "Nikkhamanīyo." Pāṭipadadivaseti, on the last day of entering the rains. Taṃ means that Upasampadā. Kasmāti is a question. Standing here, the explanation is vuccate by us. Vīsatiyā vassesūti, in the twenty years of the Upasampanna person. Because thirty day-nights are one month, it is said, "four months are deficient." Ukkaḍḍhantīti, they pull the year upwards to negate an extra month. Tatoti, subtracting from six months is the connection. Etthāti, in the statement beginning with "ekūnavīsativassa." The word Pana is in the sense of hi, meaning truly. Yoti, the person. Tasmāti, since even months in the womb are taken into account for calculation and conferring the Upasampadā, therefore, after residing for six months is the connection. It is stated in the suttantaaṭṭhakathāsu (D.A. 2.24-25; M.A. 3.205) that even if one is born after residing for eight months, they do not live.

406. Dasavassaccayenāti after the passing of ten years from the Upasampadā. Upasampādetīti, either as preceptor or as the teacher reciting the Kammavācā, he confers the Upasampadā. Tanti, that not-yet-ordained person who has become the preceptor or teacher. If, while conferring the Upasampadā as the Kammavācā teacher, he excludes that one, and if there is another Kammavācā teacher who is well-ordained, it is Upasampanna. If he himself recites the Kammavācā, it is not Upasampanna. But, having known, if he ordains him again, there is indeed an obstacle to heaven and an obstacle to the path, it should be seen. Fifth.

6. The Theyyasatthasikkhāpadaṃ

407. In the sixth, regarding "paṭiyāloka," here the sun is referred to with the word āloka metaphorically. Since the sun rises from the eastern direction and goes to the western direction, when "paṭiyāloka," meaning facing the light known as the sun, is said, it should be taken as the western direction itself, he says, "the meaning is the western direction." Kammikāti, engaged in work, employed.

409. Rājānanti, here, what belongs to the king is called "rājā" metaphorically, or having made what belongs to the king as "rājā," what belongs to the king is called "rājā." Theyyanti, like in "sakkacca," etc. (pāci. 606), there is an augment of niggahīta. It means having stolen the king, or what belongs to the king, they go. Thus, showing this meaning, he says, "having stolen the king," etc.

411. Among the four uncertainties, there is no offense in two, and there is indeed an offense in two. Sixth.

7. Saṃvidhānasikkhāpadaṃ

412. In the seventh, ‘‘padhūpento’’ti, here the verb dhūpa with the prefix pa exists in the sense of dispraising, he says ‘‘paribhāsanto’’ti (dispraising). The meaning is that you are a samaṇa who goes together with a woman; this fault is yours, not of that man, thus he dispraises himself only. With ‘‘nikkhāmesī’’ti, he shows that here, in ‘‘nippātesī’’ti, the verb pat with the prefix ni is in the sense of going. Seventh.

8. Ariṭṭhasikkhāpadaṃ

417. In the eighth, gandheti means vultures. Because they crave corpses, they are called "gandhā". Gaddhetipi is also a reading, that too is fitting, like "yuganandho, yuganaddho" and "paṭibandho paṭibaddho". Bādhayiṃsūti means they harmed. Assāti of Ariṭṭha.

Teti the obstructive things. Tatthāti, among the five kinds of obstructive things. With the term "tathā," he extends the term "kammantarāyikaṃ nāmā." Taṃ panāti, but that act of corrupting a bhikkhuni. Mokkhassevāti, just of the path and Nibbāna. The path is called mokkho in the sense that it liberates from the defilements. Jhāna is also included here because of liberating from the hindrances. Nibbāna is called mokkho in the sense that it is liberated. The fruition is also included here because of being liberated. Niyatamicchādiṭṭhidhammāti, states that have attained a fixed state, or states that occur in a fixed manner, called wrong views. But they are threefold as nihilistic, without cause, and inactive. Because the taking of the likes of paṇḍaka is the origin, with the term 'paṭisandhidhammā", one should take rebirth states of without cause and with two causes because all of them are obstructive to resultant. Those too cause obstruction to liberation only, not to heaven. Te panāti, but the reviling of the Noble Ones. They are called obstructive to reviling only, that much. Tāpīti, even the offenses that are intentionally committed. Referring to the Pārājikā offense, it is said, "or claims to be a bhikkhu." Referring to the Saṅghādisesa offense, it is said, "or does not emerge." Referring to a minor offense, it is said, "or does not confess."

Tatrāti, among the five kinds of obstructive things. Ayaṃ bhikkhūti, this Ariṭṭha, the bhikkhu who is a plague of vultures. Sesantarāyiketi, in the remaining four kinds of obstructive things apart from the obstructive thing of transgression of the command. Ime āgārikāti, these people whose habit is to live in a house. The connection is that bhikkhus also see, touch, and consume. Why do they not observe; the intention is that they indeed observe. Rasena rasaṃ saṃsanditvāti, mixing taste that is clung to with taste that is not clung to, or taste that is not clung to with taste that is clung to. Because of the absence of wise reflection, craving and lust are found here, therefore sacchandarāgo, that very consumption is sacchandarāgaparibhogo, that. Ekaṃ katvāti, having made it the same. The connection is that he produces an evil wrong view as if constructing something. Kiṃ is a word in the sense of reproach; the meaning is why did the Blessed One enact the first Pārājika, why did he not enact it. Just as one who binds the great ocean does what should not be done, similarly, the implication is that the Blessed One, enacting the first Pārājika, enacts what was not enacted. Etthāti, in the first Pārājika. Āsanti, hope for the capable. Āṇācakketi, in the wheel called the command.

aṭṭhikaṃ because of the despicable meaning, for the despicable meaning is ko. Aṭṭhikaṃ is itself khalo in the sense of lowliness, in the sense of inferiority, therefore aṭṭhikaṅkhalo having made an augment of niggahīta. Because of that, the simile is similar, therefore aṭṭhikaṅkhalūpamā. The teachers describe it taking the terms "aṭṭhī" and "kaṅkhala" (sārattha. ṭī. pācittiya 3.417; vi. vi. ṭī. pācittiya 2.417; ma. ni. aṭṭha. 2.42; ma. ni. ṭī. 3.42). Aṅgārakāsūpamāti, similar to a heap of embers, or similar to a pit full of embers. Asisūnūpamāti, here asīti means sword. Because it is thrown or cast, it is called asī. Sūnāti means an abattoir. Because one grinds and turns into powder here, it is called sūnā. Asinā sūnāti asisūnā, similar to that is asisūnūpamā. Sattisūlūpamāti, similar to a spear and a stake. Etthāti, in this commentary. Majjhimaṭṭhakathāyaṃ one should take the Alagaddūpama Sutta (M.A. 1.234 onwards). To show the stating character of the word viya between the words evaṃ and kho, it is said, "evaṃ viya kho". Eighth.

9. Ukkhittasambhogasikkhāpadaṃ

424. In the ninth, to show the nature of anudhammo it is said ‘‘anulomavattaṃ disvā katā osāraṇā’’ti (the expulsion done having seen an act that is in accordance). By this, he shows that the Dhamma that is the expulsion done having seen an act that is in accordance is anudhammo. Osāraṇāti means admitting. Tenevāti, just because of not having done the Anudhamma of the expelled one. Assāti, of the term "akaṭānudhammenā".