English
As far as a trade route, means, as far as there is a place for merchants to buy and sell, with a heap of goods brought in. This is the chief city, meaning, this will be the chief city of those Aryan abodes and trade routes. A junction, means, a place for breaking open, a place for releasing. In "from fire, or," and so on, the word "or" has the meaning of "and." For there, from fire for one part, from water for one part, from within for one part, there will be danger from mutual breaking. A raft, is made by driving in pegs for crossing over. A float, is made by binding with creepers and so on. The ocean, is a designation for a body of water a yojana deep and wide at its very end. A lake, here refers to a river. This is what is said: Those who cross the deep, wide lake of craving, they, having made the bridge of the noble path, having abandoned the pools, without touching the water-filled low places; but this person, even wishing to cross this little water, his retinue binds a float. But the Buddhas and the Buddha's disciples, wise people, crossed without a float. 287. By not understanding, by not comprehending. Wandered on, wandered on from existence to existence. Transmigrated, transmigrated by going again and again. Both for me and for you, by me and by you. Or, "wandered on, transmigrated" means, the wandering on, the transmigrating, was both for me and for you, this is how the meaning should be understood here. Transmigrated, transmigrated. The net of existence is uprooted, the rope of craving, the wandering on from existence to existence, is well destroyed, cut off, made to cease. 289. Blue, this encompasses all. Blue color, and so on, is for showing its division. There, their natural color is not blue, This is said due to the variety of blue ointments. 'He turned back' means he struck. 'You should give the food' means you should give it with the people. 'They snapped their fingers' means they moved their fingers. 'Ambakā' means to the woman. 'Look' means see. 'Look away' means see again and again. 'Bring near' means bring. The meaning is: "Take this assembly of Licchavis with your mind to the assembly of the Tāvatiṃsa gods, and see them as equal to the Tāvatiṃsa gods." Story of General Sīha and others 290. 'They declare the Dhamma and its sub-Dhamma' means they explain the reason that follows the reason stated by the Blessed One. 'A righteous debate and counter-debate' means, being with a reason due to the reason stated by others, does not even a small reason come to your debate that should be blamed by the wise? This is said: "Is there no blameworthy reason in your debate in every way?" 'Not wishing to accuse' means not wishing to overpower and tell. 293. 'Acting after consideration' means it is said: "Do what should be done after knowing, thinking, and weighing." 'Of well-known people' means of those famous in the world. 'It is good' means it is beautiful. 'They would carry a banner' means they would raise a banner and wander through the city proclaiming. Why? "Thus our greatness will be." 'Like a well' means standing like a prepared water-well. 'Family' means a dwelling. 'You should consider it to be given' means do not cut off the gifts for these; indeed, it is to be given to those who have arrived, thus he advises. 'Disgrace' means fault, badness. 'Self-elevated' means taken up by oneself; the meaning is "not common to others." 'Done with intention' means done by intending. 294. 'Dependent action' means the meaning is "done depending on oneself." Or 'dependent action' is a designation for action with a sign; it is said that even meat is dependent action because that dependent action is present here. For whoever consumes such meat, he also becomes an heir to that action; just like the killer, for him too there is the action of taking life. Intention. "They wear out" means they wear out. Those who accuse do not wear out, meaning they do not reach the end of the accusation. The discourse on the three-fold purity is mentioned in the commentary on the rule concerning the schism of the Sangha. Discourse on the authorization of suitable land 295. "They surround with carts" means they stay as if surrounded by carts. "Bordering" is merely a designation. Since it is said, "whatever the Sangha desires," even a main monastery may be authorized. It is permissible even without reciting a formal motion, by mere announcement. "The sound of crows cawing" refers to the cawing sound of crows that gather early in the morning to eat meat scraps that have been thrown here and there. Yasojo was the chief person among the five hundred monks who ordained at the end of the Kapila Sutta. Regarding "the end of the proclamation" and so on, the proclamation should be made as follows: When a monastery is built by digging in pillars or in the base of walls, the stone bases for the pillars beneath it are part of the ground. However, when establishing the first pillar or the first wall-base, many people should surround it and, uttering the words, "We are making a suitable hut, we are making a suitable hut," they should touch it as people lift it up and establish it, or they themselves should lift it up and establish the pillar or the wall-base. In the Kurundi and Mahāpaccari, however, it is said that it should be established by saying, "A suitable hut, a suitable hut." In the Andhakaṭṭhakathā, it is said, "I dedicate this suitable hut to the Sangha." But even without saying that, if it is done in the manner stated in the commentaries, there is no fault. This is the general characteristic here: the establishment of the pillar and the completion of the utterance must be simultaneous. For if the pillar is established before the utterance is completed, or if the utterance is completed before it is established, the suitable hut is not made. Therefore, it is said in the Mahāpaccari: "It should be said while many people surround it, for it is certain that for at least one person, the completion of the utterance and the establishment of the pillar will be simultaneous." mindfulness.” However, in huts made of bricks, stones, or mud, whether they build the foundation below or not, from where they wish to raise the wall, that first brick, or stone, or lump of mud, having taken it, a permissible hut should be made in the manner stated. For bricks and the like are not permissible below the first brick and the like of the wall, but pillars rise upwards, therefore they are permissible. In the Andha Commentary, it is said: “When made with pillars, at the four corners, four pillars; in a hut of bricks and the like, at the four corners, two or three bricks should be designated.” But even if not made thus, there is no fault, for what is stated in the commentaries is the authority. A Gonisādikā is of two kinds: an Arama-gonisādikā, and a Vihara-gonisādikā. Among these, where neither the park nor the dwellings are enclosed, this is called an “Arama-gonisādikā.” Where the dwellings are all or some enclosed, but the park is not enclosed, this is called a “Vihara-gonisādikā.” Thus, in both cases, the unenclosed state of the park is the criterion. But a park that is half-enclosed or mostly enclosed is still called enclosed, as stated in the Kurundi Maha-Apaccariya and others. Here, it is permissible to obtain a permissible hut. “Gahapati” means when people have made a dwelling and say, “We give a permissible hut, use it,” this is called “Gahapati.” Even when it is said, “We give it to make a permissible hut,” it is still permissible. In the Andha Commentary, however, it is said: “Since, excluding a bhikkhu, for all other co-religionists and all devas and humans, acceptance and storage from their hands, and what is within their possession, is permissible for a bhikkhu, therefore their houses or a permissible hut given by them is called ‘Gahapati’.” Again it is said: “Excluding a monastery of the community of bhikkhus, a bhikkhuni’s residence, or that of park-keepers, or of heretics, or of devas, or of nagas, or even the palace of brahmas, becomes a permissible hut.” "It is well said." For a house or a layman's hut is not the property of a bhikkhu, but the property of the Sangha. That which is conventional is made after proclaiming a motion. Whatever food is kept in these four suitable places, all of it does not count as having been kept inside. For suitable huts are allowed for bhikkhus and bhikkhunis to remove the inside-kept and inside-cooked. But whatever Sanghika or Puggala property of a bhikkhu or bhikkhuni is kept for even one night in a house in an unsuitable place where one can lie down together, that is "kept inside"; and what is cooked there is called "cooked inside"; this is not allowable. But that which is for seven days and that which is for life is allowable. Herein is the determination: If a novice brings rice or other food for a bhikkhu, places it in a suitable hut, and cooks it the next day and gives it, it is not "kept inside." If he puts anything, such as ghee, which was placed in an unsuitable hut, and gives it, it is called "near the mouth." But in the Mahāpaccariya, it is said, "It is kept inside." There, the difference is only in name. If a bhikkhu cooks together ghee kept in an unsuitable hut and leaves for life, and consumes it, it is allowable for seven days without meat. If he mixes it with meat and consumes it, it is both "kept inside" and "cooked by oneself." By this method, all mixtures should be understood. But when do these suitable huts become abandoned in their foundation? Those that are built by digging into the ground at the base of walls or on top of pillars, they become abandoned in their foundation when all the pillars and wall bases are removed. But if they turn the pillars or wall bases, whatever remains standing, it is established there; even if all are turned, it is not abandoned in its foundation. Those made of bricks, etc., become abandoned in their foundation