English
"It is not allowed" means that for one who does it or has it done in the manner stated for the purpose of supporting families or for the purpose of offering to a shrine, and so on, it is a dukkaṭa. "By the former method" means by the method stated by "for a bhikkhu," and so on. The connection is: "they string flowers and place them on the thorns attached to the canopy of the Dhamma seat." Because they string them one above the other, making them like an umbrella, and hang them, it is said, "like an umbrella above an umbrella." "Banana trunk" Referring to all that was said starting with "hamhī," it was said, "that is very gross," for one who does it himself and for one who causes it to be done with an improper word, it is indeed a dukkaṭa, this is the meaning. Since it was said "for piercing flowers," it is not allowable to tie a thorn just to pierce flowers, but it is allowable for tying garlands of flowers and so on. And this, "it is not allowable to tie a thorn," should be understood according to the authority of the Aṭṭhakathā teachers. Since it was said "it is not allowable to insert," not inserting into the holes of flowers, it is allowable to place them on top of each other. A canopy made of a net is a net-canopy. Even a Nāgadanta should be understood as having holes. A flower holder is a flower support made with sticks and so on, and that too is said here to be perforated. By "Asokapiṇḍiya" is meant a cluster of Asoka flowers. "Dhammarajju" (Dharma-rope) is a rope tied around a cetiya or a Bodhi tree for inserting flowers, this is stated in the Mahāgaṇṭhipada and Majjhimagaṇṭhipada, therefore, it is understood that it is allowable to insert flowers between such a tied rope and the cetiya. But in the Gaṇṭhipada, it is said, "Dhammarajju means making a loose, coiled rope, encircling a Bodhi tree or a cetiya, or hanging it on a Dharma-seat, and then inserting flowers there," therefore, it is understood that it is allowable to insert flowers even within such a loose, coiled rope, one should investigate and take what is more appropriate. And in both cases here there is no contradiction, this is our forbearance. By "Matthakadāma" is meant a hanging garland at the top of a Dharma-seat and so on. By "they wrap with flowers" is meant they wrap with a flower garland. By "of those very ones" is meant of lotuses and so on. By "with bark or with a stick" is meant with bark or a stick that is not cut separately, but together with the flowers. By "of the saffron robe placed on the shoulder" is meant the outer robe (saṅghāṭi) placed on the shoulder. For that could indeed be tied in that way. By this (same principle), any other similar saffron robe or cloth, having tied it in the manner described, it is allowable to place flowers therein. It is established. Since it is like a shoulder-bag placed in a basket, it is not considered a wrapping. Therefore, they say it is permissible to insert it intermittently when it is loosely bound. "To be seen as a flower-garland" refers to filling it by repeatedly bringing the flower-string back and forth lengthwise when making a flower-garland. Bringing it crosswise, however, is called weaving, not filling. Regarding "exceeds the previous place," it is stated in all three knot-sections that "even if one exceeds it without touching, it is an offense." Since it is stated without distinction, "exceeds the previous place," that is appropriate. Some, however, say, "it is permissible to encircle it many times without touching each other," but no reason for that is seen there. "It is permissible to bind" means it is permissible to bind with a string-end or a bark-end that is without flowers. "Having carried it once or having encircled it" refers to the previously mentioned encircling of a cetiya, etc., and the making of a flower-garland. Therefore, one who encircles a cetiya or a bodhi tree, having encircled it once and reached the previous place, should give it to another. That one, having also encircled it once, should do likewise. And one who makes a flower-garland, having carried it once, should give it to another. That one, too, should do likewise. Even if there are only two bhikkhus, standing on both sides and carrying it in turns, they say it is permissible. "Filled" means filled by extending it lengthwise. "It is not permissible to weave" means when extended lengthwise, bringing it crosswise is called weaving, so it is not permissible to bring the flower-string crosswise even once. "When placing flowers" means when placing natural, unstrung flowers. However, they say that when placing a flower-string on the ground for veneration, it is not permissible to make it double, either touching or not touching. "A hanging double-string with a knot" is a hanging double-string with a knot-like shape at the end. Each string, however, having been bound with the protruding string-end, it is proper to hang it. Even for one who wishes to join two flower garlands, it is proper to join the ends of the threads at the protruding thread-end. "Enclosing the garland in a half-moon shape" means filling and enclosing the garland by repeatedly bringing it back and forth in a half-moon shape. Therefore, that was included in the former. Thus, this half-moon shape, filled by repeatedly bringing it back and forth, is not proper. But some say that it is proper to bring the garland in a half-moon shape once. Regarding "making flower garlands," some say that it is not proper to hold the thread-end and make them into one. Since garlands of balls and rough leaves are prohibited, some say that even garlands made of cloth, etc., are not proper, as they are conducive to what is not allowable. Having said, "performing a lascivious dance," to show that very thing in another way, it is said, "making a recaka." The meaning is, "showing an act." It is said that they declare their intention and then, rising first, show how to dance, saying, "Thus one should dance." But some say, "They make a sound by putting their fingers in their mouths and, whirling themselves like a wheel, they make a recaka." "Aṭṭhapada" means that there are eight squares in each row. Some also read "aṭṭhāpada." The same method applies to "dasapada." "Squares" are the places where the dice, etc., are placed. "Dasapada" is a game of chance played with twenty squares in two rows. "Playing in the air" means they play the game of chance in the air by merely saying with their mouths, "This die has been moved by me to such and such a square, this one to such and such a square." "On the gaming board" means on the gaming circle. "Playing the game of dice" means a game made by showing one to six on each of the six sides of a die. They play by increasing it and, according to the single number obtained, etc., moving the dice away and bringing them closer. Some say that "ghaṭikā" is a game played with a pot. "With mañjaṭṭhi" refers to taking the essence of the mañjaṭṭhi tree and alluding to the cooked dye. "Salākahattha" means a palm This is a designation for a bundle of reeds. Some say: Taking one reed, devoid of distinction, from many reeds, and placing it among them, then drawing that same one out again, they play with the reed-hand. A tube made of leaves in the shape of bamboo is a leaf-tube. Therefore it is said, "blowing it." Some also say that "Akkhari" is a game of knowing gain or loss, etc., of a lost fist, by taking a letter that comes from the mouth of the questioner. In "hatthismiṃ" (in an elephant), the locative case is used in the sense of a sign, meaning the art of elephant signs. The same method applies to "assasmiṃ" (in a horse), etc. The meaning of the two words "ussellenti" (they make a loud sound) and "apphoṭenti" (they clap) is clear, so it is not stated. There, "ussellenti" means they emit a loud sound with their mouth, meaning they make a loud, indistinct sound. Some also say: "Like goat-herds giving signs unknowingly, they emit air from their mouths, making a subtle, indistinct sound." "Apphoṭenti" means they make a sound by striking their arms together, meaning they place their left hand on their chest and make a sound by striking it with their right hand. "Mukhaḍiṇḍima" is a designation for a mouth-drum. 432. "Pasādāvahena" means generating faith. "Abhikkamanaṃ abhikkantaṃ" (going forward, gone forward) means "by going." "Paṭikkamanaṃ paṭikkantaṃ" (going back, gone back). "Nivattanena" (by turning back) merely indicates turning back. But going after turning back is still going. "Abhimukhaṃ lokitaṃ ālokitaṃ" (looking forward, looked at) means "by seeing in front." "By seeing here and there" indicates looking in intermediate directions. Looking in the direction one is going, standing, or sitting is "ālokitaṃ" (looking). Looking in a direction that follows that is called "vilokitaṃ" (looking around). There are also "olokita," "ullokita," and "apalokita" which mean looking down, up, and behind, respectively. But these are not suitable for a monk and do not generate faith. Therefore, only "ālokita" and "vilokita" are taken here. "Tesam" (of these) refers to the joints, even though they are subordinate in the compound. Because it is said "by contracting the joints," the joints are subordinate there, contracted. Because seeing is primary. By mindfulness and clear comprehension: by mindfulness that grasps meaning and so on, and by clear comprehension that thus occurs, in all ways. Or, one who knows excellently or with distinction is 'sampajāno'; the state of that is 'sampajañña'. This is a designation for knowledge that thus occurs. Because of being well-prepared: because of being rightly conducted. With downcast eyes: with eyes cast downwards without bending the body. For looking downwards by bending the body is not suitable for a recluse. And by "with downcast eyes" is stated looking only a yoke's length. 'Bondoti' means foolish, of dull faculty. Having made a frown: having made a furrowing of the eyebrows.