English
the impediment of residence is cut off first. When the robe is lost, the impediment of robe is cut off. Since the impediment of robe is cut off when the robe is lost, therefore it is called "end of residence." At the end of hearing, the impediment of robe is cut off first. Therefore, for him, with the hearing, the impediment of residence is cut off. At the cutting off of hope, the impediment of residence is cut off first. When the hope for a robe is cut off, the impediment of robe is cut off. But since this, by the method of "he obtains without hope; he does not obtain with hope; it occurs to him, 'I will make this robe right here, I will not go away,'" and so on, is a mixed teaching with other removals, and is of many kinds, therefore it is stated in detail separately later, and not stated here. Here, however, after the end of hearing, the transgressor of the boundary is stated. There, the impediment of robe is cut off first. For him, outside the boundary, the impediment of residence is cut off. At the simultaneous arising, the two impediments are cut off without precedence or subsequence. 316-325. Thus, having shown the seven kathina removals in the "receiving" section, again, in the "taking up" section, and in the "receiving and taking up" sections for an unfinished robe, the same ones were shown as appropriate. After that, within the boundary, without touching upon the method "I will go away, I will not go away," but only touching upon "I will not go away," and by the method of "not determined," and so on, whichever are applicable, those were shown. After that, having shown the cutting off of hope many times by a mixed method with others, by the method of "he departs with hope for a robe," and so on, again, the kathina removals applicable to those at the end of completion, by way of going to a direction and by way of comfortable living, were shown. Thus, having shown the kathina removal by its distinctions, now, the impediments that are said to be cut off by each kathina removal, their opposites He said, "Monks, these two are impediments to the Kathina." Therein, by "abandoned" (cattena) means that by which thought the dwelling is abandoned, that is called "abandoned", by that abandoned (thought). The same method applies to "vomited" and "released". The rest is clear everywhere. The commentary on the Kathina chapter is finished. 8. The Robe Chapter Story of Jīvaka 326. In the Robe Chapter – "padakkhiṇa" means skilled, expert. "Abhisaṭa" means approached. Approached by whom? By interested, interested people; but in the sense of "by means of", the genitive case is used, saying "of interested, interested people". "And goes at night for fifty" means takes fifty kahāpaṇas and goes at night. "Negama" means a group of householders. 327. "They established the maiden Sālavatī as a courtesan" means the citizens gave two hundred thousand, the king one hundred thousand, making three hundred thousand, and other provisions like parks, gardens, and vehicles, and established her; the meaning is, they placed her in the position of a courtesan. "And goes at night for a hundred" means goes at night for a hundred. "He should inform the sick" means he should make known the state of sickness. "Kattarasuppa" means old soup. 328. "Who, O lord, is my mother, who is my father?" Why did he ask? It is said that other royal children, playing, when a quarrel arose, would say, "He has no mother, he has no father!" And just as for other children, on festivals and such, grandmothers and great-grandmothers would send some gifts, so for him no one sent anything. So, having thought all that, to know "Am I really one without a mother?", he asked, "Who, O lord, is my mother, who is my father?" "If only I could learn a craft!" means he thought, "If only I could learn the craft of medicine!" It occurred to him, it is said – "These crafts like elephant and horse training are connected with harming others, but the craft of medicine is preceded by loving-kindness and connected with the welfare of beings." Therefore, referring to the craft of medicine, he thought, "If only I could learn a craft!" Moreover, this one, a hundred thousand aeons ago, Paduma... Seeing the attendant of the Blessed One, a physician whose virtues were praised among the four assemblies, thinking, "Oh, if only I too could attain such a position!" he gave alms for seven days to the Sangha headed by the Buddha, paid homage to the Blessed One, and made a wish: "May I, O Blessed One, in the future, become an attendant of the Buddha, like that physician!" Urged by that former wish, focusing on the physician's craft, he thought, "Why don't I learn a craft?" 329. "Disāpāmokkha" means known in all directions, famous, pre-eminent. At that time, merchants from Takkasīlā came to see Prince Abhaya. Jīvaka asked them, "Where have you come from?" When they said, "From Takkasīlā," he asked, "Is there a master of the physician's craft there?" Hearing, "Yes, prince, a famous physician resides in Takkasīlā," he said, "Then, when you go, please inform me." They did so. He, without asking his father, went with them to Takkasīlā. Therefore it is said, "without asking Prince Abhaya," and so on. "I wish, teacher, to learn the craft." Seeing him approaching, the physician asked, "Who are you, my son?" He said, "I am the grandson of King Bimbisāra, the son of Prince Abhaya." "Why, my son, have you come here?" Then he said, "To learn the craft from you," and repeated, "I wish, teacher, to learn the craft." "He learns much" means that unlike other Khattiya princes who give money to the teacher and learn without doing any work, he was not like that. He, however, without giving any money, became a disciple of the Dhamma, at one time doing work for the preceptor, at another time learning. Even so, the well-disposed young man, by his own intelligence, learned much, learned quickly, retained it well, and what he learned... he does not forget. "And for seven years, as I studied, the end of this craft was not perceived." Here, it is said that Jīvaka learned in seven years all that the teacher knew, which others learned in sixteen years. Then, it occurred to Sakka, the king of devas: "This one will be an attendant and chief confidant of the Buddhas. Come, I will teach him the preparation of medicines." So, dwelling within the teacher's body, he taught him the preparation of medicines in such a way that, setting aside the result of kamma, he could cure all other diseases with a single medicinal preparation. But Jīvaka thought, "I am learning from the teacher." Therefore, when Sakka released him, thinking, "Now Jīvaka is capable of healing," he asked the teacher. The teacher, knowing, "This was not learned by my power, but by the power of a deity," then said, "In that case, speak," and so on. "Wandering a league around" means going out through one gate each day and wandering for four days. "He gave a small provision" means he gave a small amount. Why? Because it occurred to him: "This son of a great family, as soon as he arrives, will receive great honor from his fathers and grandfathers. Then he will not know the worth of me or my craft. But if his provisions run out on the way, he will apply his craft and will certainly know the worth of me and my craft." Therefore, he had him given a small amount. Story of the merchant's wife, etc. 330. "With a handful" means with one hand-scoop. "With a cotton swab" means with a piece of cotton. "Where indeed" means what indeed. "What is this to me?" means what is this to me. "I know the benefit of this restraint" means I know the benefit of what has been done and the alleviation of the disease; this is the meaning. 331. "Let all adornments be yours." The king, it is said, thinking, "If he accepts this, I will place him in a suitable position. If he does not accept it, I will make him an inner confidant," spoke thus. Prince Abhaya Even in the actors a thought arose: "Oh, if only he would not take it!" And he, as if knowing their thought, said: "This, O king, is my grandmother's ornament. It is not proper for me to take it." And so on, saying: "Enough, O king." "May the king remember my service" means "May the king remember the help I have rendered." The king, pleased, gave him a house complete in all respects, a mango grove and garden, a village yielding a hundred thousand (coins) annually, and great honors. Then he said: "Well then, speak!" and so on. The Story of the Rajagaha Millionaire "Can you, householder?" Why did he say this? It is said that by changing postures the brain does not settle. Knowing that if he lay motionless for three weeks, his brain would settle, he said this to him, thinking: "Perhaps, even if he promises seven months, he might lie down for seven days." Therefore, it was said later: "Indeed, I knew him beforehand." "Having removed the scalp" means "having removed the skin of the head." "Having loosened the suture" means "having opened the suture." "I cannot, master!" It is said that a great burning sensation arose in his body, therefore he said this. "For three weeks" means "one week for each of the three sides." "Having removed the people" means "having caused the people to be taken out." The Story of King Pajjota "Ghee is repulsive to me." It is said that this king was born of a scorpion. And ghee is a medicine to counteract scorpion venom, but it is repulsive to scorpions. Therefore, he said this. "It will show a vomit" means "it will show an eructation." "It is fifty yojanas (long)" means "it is capable of going fifty yojanas." Not only the king's elephant cow, but also the elephant named Nāḷāgiri goes a hundred yojanas. And the two horses, Celakaṇṇa and Muñcadeso, go twenty hundred yojanas. The crow, Dāsa, goes sixty yojanas. It is said that one day, when a certain young man of good family was seated to eat, before the Buddha had arisen, a Paccekabuddha stood at the door and went away. Then a certain man said: