English
"one going to another direction departs," the phrase "will not go forth" is implicitly understood, therefore, it is not stated. That. And by this, the absence of an abode impediment is shown. "Not wishing for a share of robes" – by this, his being endowed with the impediment of robes is shown. There, "share of robes" means his own portion of robes to be received. "Not wishing for" means desiring. When he obtains robes, in the abode where he has spent the rains, one triad by way of completion, near completion, and proximity; one in the middle of the path by the same way; and one in the place arrived at – thus, one nonad by way of three triads should be understood. 324. Thereafter, the five comfortable abodes are stated by way of completion, near completion, proximity, transgression of boundaries, and burden. The rest here is easily understood from the Pāli text and the commentary. The explanation of the story of the sevenfold taking and so on is finished. The explanation of the Kathina chapter is finished. 8. The Chapter on Robes Explanation of the Story of Jīvaka 329-330. In the Chapter on Robes, "result of kamma" means a disease born of kamma. "Of restraint" means of benefit; and this is a genitive case in the sense of use. Explanation of the Story of King Pajjota and so on 334-336. "Born of a scorpion" – it is said that when his mother was lying in bed during her fertile period, a scorpion climbed onto her navel area, and she conceived by its touch. Referring to that, it is said, "born of a scorpion." "Abundant fault" means an accumulated fault of bile and so on. Explanation of the Story of Asking for a Boon 337. "By this and that" means by this, by that. The word "itara" (other), being indefinite, when spoken twice, becomes synonymous with "whatever" words, as it is said, "by anything whatsoever, whether of little value or great value." "Large-backed rug" means a rug with a four-finger-thick pile, which obtained the name "large-backed" because it was spread on elephants' backs. Explanation of the Story of Allowing Blankets and so on 340. "Vicinity" means in the area near the charnel ground. "Having abandoned and gone" means having abandoned and gone without saying anything. "He is the owner" means he who took it without an agreement, he is the owner. Explanation of the Story of the Appointment of a Robe-Receiver and so on 342-343. "In the main monastery" means in the place facing the monastery gate. It should be agreed upon in the middle of the monastery, and for everyone to know, it should be agreed upon by those seated in the middle of the monastery. "Tulābhūta" means like a balance. "Having made it equal in value" means having made all portions equal in value. Therefore it is said, "having placed them in equal shares." This is the giving of half a share to the novices. "Phātikamma" means manual work such as sweeping and binding. "They make a loud noise" means they make a great noise. "An equal share should be given" means an equal portion should be given even by the mere promise to those who ask, saying "we will do it." Description of the Story of Dyeing Robes 344."Having placed it in the middle of the dyeing pot" means having placed it in the middle of the inner dyeing pot. Thus, when the circular support is placed in the inner dyeing pot, water stands in the middle, and all around outside the circular support, within the inner pot, is the dye bark. "To put in the dye" means to put in the dye bark. Description of the Story of Permitting the Three Robes 346."When the dawn has risen" means when the peak of dawn has appeared. "Nandimukhiyā" means with a joyful face. Description of the Story of Extra Robes, etc. 348."Acchupeyya" means to establish. "Of worn-out cloths" means of cloths that are past their time. "A piece for patching after removing" means a piece of cloth for patching after removing the weak spot. Description of the Story of Visākhā 349-351. In the story of Visākhā, "kallakāyā" means with an unwearied body, a body pervaded by joy and happiness. "Gati" means the course of knowledge, the attainment of knowledge. "Abhisamparāya" means the future state with knowledge, a future existence accompanied by knowledge. The Blessed One will declare that, "That monk is a stream-enterer, a once-returner," and so on, revealing his course of knowledge, and thereafter, "He is destined for enlightenment, having come to this world only once, he will make an end of suffering," and so on (Saṃ. Ni. 5.1004), revealing his future state with knowledge. "Sovaggika" means conducive to heaven. "Sokanuda" means that which dispels sorrow, removes sorrow. Description of the Story of Permitting Seats, etc. 353."He sleeps uncomfortably" means various kinds of dreams. He sleeps in suffering. He awakens in suffering. Even when awakening, he awakens in suffering, trembling, with hair standing on end. Description of the story of robes, etc., that do not fall into the last category. 359-362. "To sew the mouth of the bowl with an eight-footed covering" means to sew it by showing a pouch here and there in the mouth of the bowl in the shape of an eight-footed board. "The bolt-guard is the measure" means that even when placing it with these four reasons for placing, it is proper to place it only in the bolt-guard dwelling. This is the intention. Description of the story of the arising of robes belonging to the Sangha. 363. "Five months" is a locative of absolute conjunction. "From the deposit placed with interest" means from the deposit placed by the stewards with interest for the purpose of the rainy season residence. "From its arising there" means from its arising there, such as from a coconut grove. Although it is said without distinction, "Whatever robe arises for the Sangha, whether by way of gain from the rainy season residence, or by way of a deceased person's robe, or by way of its arising there, or by any other means, all of it falls to that very kathina-holder for five months, and to one who has not held kathina for one robe-month," yet to show the special gain obtained when it arises by way of gain from the rainy season residence, "But this which" etc., is begun. Here, "this" is merely an expression. Even when it is said, "We give to the Sangha that has resided for the rains," the same method applies. "It falls to one who has not held kathina for five months" means that because it has arisen by way of gain from the rainy season residence, it falls to one who has not held kathina, who has resided for the rains, for five months. Some, however, have stated the reason as "because it is specified by the word 'this'," but that is not a reason. For even without specifying by the word "this," if a robe is given within the cold season by way of gain from the rainy season residence, whether it is said "We give to the Sangha that has resided for the rains" or "We give the rainy season residence gain," it falls to one who has not held kathina, who has resided for the rains, for five months. Therefore, later, in the eight mātikās, in the determination of the mātikā phrase "He gives to the Sangha that has resided for the rains" (Mahāva. Aṭṭha. 379) " From the month of robes until the last day of winter, if it is said, "We give this rain-residence robe," whether the kathina is spread or not spread, it accrues only to those who have resided in the past rainy season. "Beyond that" means beyond the fifth month, that is, from the first day of summer. "Why? Because it arose at the time of the back-season." This should be understood immediately after "or in the future rainy season." For that which arises from the first day of summer, because it arose at the time of the back-season, it should be asked, "Is this rain-residence robe for the past rainy season?" and so on. Therefore, it will be said later: "If it is said from the first day of summer, then the categories should be applied: 'Five months of the past rain-residence have passed, the future will be after four months; for which rain-residence do you give?' If he says, 'I give to those who resided in the past rainy season,' it accrues only to those who resided within that season." (Mahāva. aṭṭha. 379). In the books, however, immediately after "it accrues for five months even for an unspread kathina," they write, "Why? Because it arose at the time of the back-season." That is not appropriate. For it was not said, "it accrues for five months even for an unspread kathina," referring to what arose at the time of the back-season. Nor does what arose at the time of the back-season accrue only to those who resided in the rainy season; it accrues to all who are present. Therefore, it will be said later: "If he says, 'to the Sangha who resided in such and such a monastery,' it accrues only to those who resided there, until the kathina is lifted. But if he says this from the first day of summer, it accrues to all who are present there. Why? Because it arose at the time of the back-season." (Mahāva. aṭṭha. 379). Here, regarding "the fixed portion does not remain," if, when the fixed portion is not fixed, another robe arises, and if one bhikkhu comes, it should be divided in the middle and taken by both. But if, when the fixed portion is fixed, another robe arises, and if a junior monk If a junior comes, the standing goes down. If an elder comes, the standing ascends. Then if there is no other, it should be taken again by making it one's own. "They are wrongly taken" - here, the meaning is that they indeed belong to the Saṅgha. "It is indeed taken" - even if it is not known "this belongs to this one," but in reality, those shares indeed belong to them, is the meaning. "From this" means it should indeed be given to the elders. The commentary on the story of the production of Saṅgha robes is concluded. Commentary on the story of Upānanda the Sakya son 364.