English
and by a hole, it becomes the seventh." It is also abandoned by theft and by taking it with trust. By how much of a hole is the resolution broken? By that through which a grain of millet can exit and enter. This is the smallest grain among the seven grains. If such a hole is made with iron dust or a nail, it must be resolved again within ten days. This is the decision regarding resolution in the phrase "resolves or designates within ten days." Regarding designation, there are two kinds of designation: designation in one's presence and designation in one's absence. How is designation in one's presence? Of bowls knowing the state of one or many, of being present or not present, and saying: "this bowl," or "these bowls," or "that bowl," or "those bowls," and then saying: "I offer it to you." This is one direct offering. By this much, it is permissible to store it, but not permissible to use it, or to give it away, or to determine it. But if it is said: "Use what belongs to me, or give it away, or do with it as you deem fit," then it is called a re-offering, and from then on, use and so forth are permissible. Another method: Likewise, knowing the state of one or many bowls, of being present or not present, and in the presence of that same monk, saying: "this bowl," or "these bowls," or "that bowl," or "those bowls," and taking the name of any one of the five co-religionists, whomever one prefers, saying: "I offer it to the monk Tissa," or "to the nun Tissa, to the female trainee, to the novice, to the female novice Tissa." This is another direct offering. By this much, it is permissible to store it, but not even one of the uses and so forth is permissible. But if that monk says: "Use what belongs to the monk Tissa... (and so forth)... to the female novice Tissa, or give it away, or do with it as you deem fit," then it is called a re-offering. From then on, use and so forth are permissible. How is an indirect offering made? Likewise, knowing the state of one or many bowls, of being present or not present, and saying: "this bowl," or "these bowls," or "that bowl," or "those bowls," and then saying: "I give it for you to offer." Then he should be asked: "Who is your friend or acquaintance?" Then the other should say, in the same way as before: "The monk Tissa," or... (and so forth)... "the female novice Tissa." Then that monk should say: "I give it to the monk Tissa," or... (and so forth)... "to the female novice Tissa." or it should be said, this is a declaration in absence. To store it is allowable to this extent, but not even one of its uses is allowable. But when that bhikkhu, in the second declaration in presence, in the manner stated, says, "Use the property of so-and-so, or dispose of it, or do with it as appropriate," then there is a withdrawal (of the restriction). From then on, even its uses are allowable. But the distinction between these two declarations, and all the remaining verbal procedure, should be understood in the manner stated in the commentary on the first Kathina training rule, together with its origin, etc. The commentary on the training rule concerning bowls is finished. 2. Commentary on the training rule concerning a bowl with fewer than five fastenings 609. "At that time" refers to the training rule concerning a bowl with fewer than five fastenings. Here, "he does not make a living" means: If he had not been a noble disciple, he would have gone to another state (of mind or body). So oppressed was he by them. But because he was a stream-enterer, he only did not make a living with his body. Therefore it was said: "He himself does not make a living, and his children and wife suffer." 612-3. Here, "with fewer than five fastenings" means "he has fewer than five fastenings," thus "one with fewer than five fastenings." The meaning is that his five fastenings are not complete. Therefore, "with fewer than five fastenings." This is an instrumental case for the characteristic of "being such." Here, since even for one without fastenings, the five fastenings are not complete, due to their complete absence, therefore in the word analysis, "or without fastenings" and so on was stated. And because "with fewer than five fastenings" was stated, for one whose bowl has five fastenings, that bowl is not (considered) such. Therefore, it is allowable to inform another. And this "fastening" exists when there is a place for fastening, and does not exist when there is no such place. Therefore, to show its characteristic, "a place for fastening" and so on was stated. "There is no two-finger-breadth line" means: below the rim, there is not even one line of two-finger-breadth size. "For whom there is a two-finger-breadth line" means: for whom there is such a line, he, having pierced it with a bowl-piercer at the lower end of that line, and having cooked it, a string-rope... It should be bound with old ropes, etc., or with a tin thread. That binding, so that food does not stick, should be covered with a tin plate or with some sticky sealant. And that bowl, having been determined, should be used. Or, having made a fine hole, it should be bound. But it is not proper to bind with pure beeswax, lac, resin, etc. It is proper to bind by melting jaggery with stone powder. But if pierced near the rim with a bowl-piercer, due to the thickness of the bowl, it breaks. Therefore, it should be pierced below. If it has two cracks, or one crack of four finger-breadths, two bindings should be given to it. If it has three cracks, or one crack of six finger-breadths, three bindings. If it has four cracks, or one crack of eight finger-breadths, four bindings. If it has five cracks, or one crack of ten finger-breadths, whether bound or unbound, it is not a proper bowl. Another should be requested. This is the decision regarding earthenware bowls. But in an iron bowl, even if there are five or more holes, if they are bound with iron powder, or with a nail, or with an iron plate, and are smooth, that very bowl should be used. Another should not be requested. But if even one hole is large, and even if bound with an iron plate, it is not smooth, food sticks in the bowl, it is not allowable. This is not a proper bowl. Another should be requested. 615. The elder should be addressed: Having shown the advantages of the bowl, "Venerable sir, this bowl is of proper measure, beautiful, suitable for an elder. Please accept it." If one does not accept it, for not accepting out of compassion, there is an offense of wrong-doing. But if one does not accept it out of contentment, thinking, "What do I need another bowl for?", there is no offense for him. "Pattapariyanta" means a bowl that has been passed around and is placed at the end. It should not be placed in an improper place, such as on a bed, a chair, an umbrella, or an elephant's tusk, etc. Where one places a beautiful bowl before, there it should be placed. Indeed, the place for placing a bowl is "Monks, I allow a stand," etc. It has been stated in the Khandhaka by this method. "Not by use" means it should not be used by not engaging in activities such as cooking gruel, dyeing, or preparing food. However, if an illness arises on the road and there is no other vessel, it is permissible to plaster it with clay and cook gruel or heat water. "Should not be given away" means it should not be given to another. But if a co-resident or a pupil, setting aside another excellent bowl, takes it saying, "This is suitable for me, this is for the elder," it is permissible. Or if another takes it and gives his own bowl, it is permissible. There is no need to say, "Bring my bowl." 617. "Those who have invited" – here, in the place where the Sangha has invited, it is permissible only with five bindings. In the Kurundi, it is said that in the place where an individual has invited, it is permissible even with fewer than five bindings. The rest here is self-evident. Six origins, action, not a perception-release, mindless, an offense by designation, bodily action and verbal action, three thoughts, three feelings. The explanation of the training rule concerning fewer than five bindings is finished. 3. Explanation of the Training Rule Concerning Medicines 618. "At that time" refers to the training rule concerning medicines. The meaning there is: "Venerable sir," the king, seeing the bhikkhus, who were diligent and active, clearing a rock cave for the elder's dwelling, wished to give a monastery attendant and asked. 619-21. "Pāṭiyekko" means individually, one by one. "Mālākiteti" means adorned with garlands, wearing garlands of flowers. "Tiṇaṇḍupakanti" means a bundle of grass. "Paṭimuñcīti" means placed. "Sā ahosi suvaṇṇamālā" means as soon as it was placed on the girl's head, by the elder's determination, it became a golden lotus garland. For as soon as that bundle of grass was placed on her head, the elder determined, "Let it be a golden garland." And a second time... (etc.). "Tenupasaṅkamīti" means he approached on the very next day. "Suvaṇṇanti adhimuccīti" means he determined, "Let it be golden." "Pañcannaṃ bhesajjānaṃ" means of the five medicines, such as ghee. "Bāhulikāti" means those who are devoted to an abundance of requisites. "Kolambepi ghaṭepīti" – here, kolam "Bā" means large-mouthed jars. "Olīnavilīnāni" means those that have dripped down below and on both sides. "Okiṇṇavikiṇṇā" means scattered by those digging the ground with the smell of ghee, etc., and strewn by those digging the walls and moving about above. "Antokoṭṭhāgārikā" means storerooms arranged inside. 622. "Paṭisāyanīyāni" means to be tasted, meaning to be consumed. "Bhesajjāni" refers to those so designated, whether they perform a medicinal function or not. Having shown what is well-known in the world by "cow's ghee," etc., it then included the ghee of other animals like deer, rohita fish, and hare by "whose flesh is permissible." For indeed, those that have milk also have ghee.