English
"They move up or down" means they go up or down in the row of seated people to make space for those who come later. "There is no need for reflection" means there is no need for examination by those who come later. He says, "the robe does not gather folds if there is something below," so he says, "no folds are seen in it." And this reflection should be understood as belonging to householders. In the Pāli, "muscles raised on the pestle" means that they are raised on two pestles, supporting each other. "A bundle for a mortar" means a bundle of wood brought for a mortar. "Hindered" means hindered by food, it means an interruption of the meal. 181. "Chief act" - here, since the word "kārikā" (act) is a noun of state, even after saying "chief action," since an action cannot be given, therefore, the alms-food itself, which is suitable for the chief action, which is giving, is here metaphorically taken as "chief action," so he says, "the first alms-food," and so on. 182-183. "Staff-club" means a digging club. "By inversion of case" means by change of case ending. "Attainment of distinction" means that concentration and insight are so exceedingly manifest that it is said, "it appears as if it has been reached by hand." "Cuts off" Thus, "Let there be no hindrance to the attainment of distinction," he cuts off food. "Attainment of distinction" means the acquisition of supramundane states. "Having declared" means having announced. "He cuts off, it is not proper." Because the Noble Ones declare the distinction they themselves have attained only to like-minded, conscientious monks, when such a reason exists, and those monks do not seek requisites by improper means, therefore, it is not proper to cut off food by creating scruples about requisites sought by them. This is the meaning. Indeed, because it has been declared to like-minded ones, it is not permissible to cut off. For they are a suitable field. Therefore, "It is proper to speak to like-minded, conscientious monks" was stated to show the reason for "he cuts off, it is not proper," as mentioned in all three *Gaṇṭhipadas*. Or, "having declared the attainment of distinction" was said to show that the distinction has been attained. And because it is permitted to cut off food without having incurred an obstacle to attainment, to show that it should not be done by one who has attained, it was said, "having declared the attainment of distinction, he cuts off food, it is not proper." To the question, "Do the Noble Ones declare the distinction they themselves have attained to others?" it was said, "Indeed, it is proper to speak to like-minded, conscientious monks." This is more appropriate here, in our opinion, and this meaning is also shown in the *Gaṇṭhipada*. "Washing the goods" means washing the robes. "Washing stick" means a stick for washing goods. 184. "I am scrupulous" means one who has such scruples as, "Would he die by my action, or not?" And in all such cases here, because a grave offense is stated for killing, whether painful feelings arise or not from the effort made by him, since there is no pārājika, by the word of the Blessed One, they say it is only a grave offense. 185. "By this the fetus falls" is an abortifacient, such a medicine. Therefore it is said, "by which, having been consumed," etc. Because it is said, "or praise death," p... "There is no release from an offense for one who has gone forth as a noble one," he says, "There is no such thing as a way out." "Does not conceive a fetus" means "does not bear a fetus." A fetus perishing by wind or by creatures does not perish without kamma, with this intention, it is said, "by two ways." However, in the Dīghanikāya Commentary, having said, "A fetus perishes by wind, by creatures, and by kamma, by these three causes," it is said, "When it perishes by kamma, even Buddhas cannot prevent it." There, when a fetus perishes by wind or by creatures, no opportunity is made by previous kamma; rather, due to that, kamma ripens. But when an opportunity is made by kamma itself, wind or creatures are not necessarily required. With this intention, the distinct causal nature of kamma is stated, so it should be understood. "Creatures eat and make it disappear" should be construed. If given with the intention that "they will arise in the womb and perish" for the purpose of not giving birth, then it is bound by kamma, like at the moment of falling into hell, etc. But if given with the intention that "they will not arise in the womb," then there is no binding by kamma. "Of co-religionists" means "of those who train together in the teaching of one teacher." Because all five have virtue based on turning away (from rebirth), it is said, "of equal virtue, faith, and wisdom." "From a place where relatives have invited" means "from a place where one's own or their relatives have invited." For the sake of a sick person, even from an uninvited place, because it is permitted by request, even if done, it is as if not done, thus "unrequested request." And in a place where no invitation has been made, such as "Speak, venerable sir, concerning the requisites," that request is an "unrequested request." "Prepares" means "provides." "It is not proper not to do it"— here they speak of a dukkaṭa (wrongdoing). "In the same way as stated for co-religionists" is said because it is stated in the Kurunda Commentary: "It is proper to make medicine for these five, even without a request." "As long as relatives see" means "as long as his relatives see." Father's sister is paternal aunt. Mother's brother is maternal uncle. Are not sufficient. they cannot do. Even if they do not ask, thinking, "It is suffering to ask," if they do not ask. "Having made a thought," this is said to show what should be done, "but it is proper to give even without making a thought," is written in all three knot-points. "Except for these ten relatives," their sons, grandsons, etc., are also relatives due to their connection, so they are included here. "By that, for others," by this, the inclusion of non-relatives should be understood. Therefore it is said, "for the lineage of these sons," etc. "Family succession" means the sequence of families, it is said to be family lineage. They say that for one who acts with the expectation, "They will give to me, they will do for me," even if asked to take, there is no medical practice or offense of defiling the family among relatives. The decision should be understood in all passages, in all passages like "of the aunt," etc., the decision should be understood by connecting it as "the husband of the aunt," etc., in the manner stated below. "Having sought in the manner stated," by this, the meaning stated as "by relatives or novices," etc., is indicated. "By one not expecting," one not expecting for one's own benefit, thinking, "They will give to me, they will do for me." But it is proper to do it by one who expects to be helpful to the community of monks. Even when it is said, "Tell the medicine," just as it is proper to say, "But conversation should be made with each other," because this is indirect, similarly, say the teachers, there is no fault for one who speaks indirectly, saying, "They do this and that, taking this and that," in the manner stated below. Since it is impossible for an ignorant, non-teacher who does not know the Vinaya characteristics to engage in appropriate conduct, the arising of such a gain does not exist, thus it is said, "This is called the teacher's share." It means this is the share to be obtained by a teacher who is skilled in the Vinaya. Even when given for the purpose of offering flowers, since it is improper to arrange it with improper conduct, it is said, "in a proper manner." The meaning is, "in a proper manner," as in "bring flowers," etc. If "p When it is said, "Perform the protection," they perform it. Because it stands in the place of doing lay service, it is said: "When it is said, 'Perform the protection, venerable sir,' it should not be done." But when it is said, "Recite," because it stands in the place of an invitation for a Dhamma talk, it is said: "It should be done." Indeed, it is proper to teach Dhamma even when uninvited, how much more so when invited. By "shaking the thread and wiping it," it shows the method to be done by one performing the protection. From the monastery... (etc.)... "dukkata" means a dukkaṭa offense for giving only to unknown persons. "If they do not know" means if they do not know how to speak thus. "Water" means water of dedication. Because they consider it inauspicious when feet are removed, it is said: "Feet should not be removed." "It is proper to go" means even when it is said, "Let them come for protection," it is proper to go, having considered thus. "Untouched almsfood" means almsfood received from the hand of a layperson, the best part of which has not been taken by oneself or another renunciant. "In a plate" - by this, it should be understood that a bowl is also included. "To a rebellious thief" means to a notorious thief who desires the kingdom. In the story of the thief-nāga, it is said in the Cūḷagaṇṭhipada: "It is said that if one gives touched food to the thief-nāga, he will be angry. Since untouched food is not proper, the elder took the best part with the hand holding the bowl and gave all the rice in the bowl. He was pleased with that. Even if one keeps a little on one side of the rice, saying 'This much is mine,' it is proper to give all of it again with that." Paṭisanthāra is the covering, the closing, the taking up of the gap, the opening, the breach that arises between oneself and others due to the non-receipt of material things and Dhamma. Indeed, this worldly community has a gap due to not receiving both material things and Dhamma. To prevent that gap from being perceived, like covering a seat, the covering with material things and Dhamma is called 'material reception' and 'Dhamma reception.' Among these, Dhamma reception