English
without a seven-day task. By "Komudī Cātumāsinī" is meant the full moon of the latter Katthika. Indeed, it is called Komudī because of the presence of water lilies at that time. And it is also called Cātumāsinī because it is the end of the four months of Rains. Unrighteous The commentary on the story of Atika and so on is finished. The method of commentary on the chapter concerning the Rains-residence is finished. 4. The Chapter on Pavāraṇā Commentary on the story of uncomfortable living and so on 209. In the Pāli of the Pavāraṇā chapter, "should return for alms" means "having gone for alms, should return." "Avakkārapāti" means a vessel for placing extra alms-food. "Avisayha" means unable to lift. "Vilaṅghana" is lifting; "ukkhipana" is lifting; "vilaṅgha" is lifting. That same is "vilaṅghaka". "Hatthavilaṅghaka" (lifting with hands) is said as "by lifting with hands." Or, it also means "by the hand that lifts, that raises," which is said to be "with hands intertwined with each other." 213. "If he is older" means the bhikkhu offering pavāraṇā is older. Here, "Thus, by him, it is offered for his sake" means that even if he has not offered, by his mere presence in the Saṅgha, the Saṅgha's pavāraṇā act is to be understood as a unanimous act. "By that bhikkhu" means by the bhikkhu offering pavāraṇā. 234. "Many of the same seniority may make pavāraṇā together" means that all those who received upasampadā in the same year, thus having the same seniority, may make pavāraṇā together. 237. In the Pāli, "wrong view" refers to views such as "there is no gift" and so on, as found in (Dī. Ni. 1.171; Ma. Ni. 1.445; 2.94, 95, 225; 3.91, 116, 136; Saṃ. Ni. 3.210; Dha. Sa. 1221). "Antaggāhikā" means grasping the extreme, which is eternalism and annihilationism. In phrases like "what indeed you...", the word "that" should be inserted and construed. The meaning is: "that pavāraṇā which you established, that you established by what was seen." 239. "Declaring the matter" refers only to the mere matter that serves as a sign for the arising of suspicion in a person. But it is not said with reference to the matter concerning which it is stated, "the person is evident, not the matter." However, if in the dwelling place of that bhikkhu, the catching of fish from a pond or similar activity were seen, then it should be said, "both the matter and the person are evident." Therefore it is said, "by thieves in the former manner," etc. It should be understood that, seeing the scent of garlands and the scent of soap-nut on the monk's body, it was said, "Both the object and the person are known." The commentary on the discourse about uncomfortable living, etc., is finished. Commentary on the discourse about the matter of those who cause quarrels. 240. "There are two fourteenths" means that in the third fortnight, there are two fourteenths along with the (usual) fourteenth. By this (statement), "Those who cause quarrels will make their fifteen-day Pavāraṇā on the thirteenth or fourteenth," it shows that the monks' usage of "fourteenth" and "fifteenth" (for Uposatha) is based on their respective Uposatha-observance days, not on the lunar calendar's tithi. Although it is said, "I allow, monks, to follow the kings" (Mahāva. 186), even when following the tithi of the laity here, it should be followed by making the fourteenth or fifteenth, or the fifteenth or fourteenth, according to one's own Uposatha sequence, but not by making the sixteenth or thirteenth day the Uposatha day. Therefore, in the Pāli text too, it is said, "To make two or three Uposathas on the fourteenth." Otherwise, it would have to be said that the Uposatha should be made on the twelfth or thirteenth. The statement "Once in the fortnight, on the fourteenth or fifteenth," etc., should also be understood as spoken according to the sequence of observance, not according to the tithi sequence. The commentary on the discourse about the matter of those who cause quarrels is finished. Commentary on the discourse about the collection of Pavāraṇā. 241. By this (statement), "Having made Pavāraṇā, they may also set out on tour in between," it shows that those who wish to set out in between, after the collection of Pavāraṇā has been made, may convene the Saṅgha and make Pavāraṇā. The commentary on the discourse about the collection of Pavāraṇā is finished. The method of commentary on the Pavāraṇā chapter is finished. 5. The Chapter on Leather. Commentary on the discourse about Soṇa Koḷivisa, etc. 242. In the Chapter on Leather, "woolen cloak" means a woolen cloak made by raising the nap on both sides. There is also a cloak made by raising cotton tufts on both sides. From that, for the purpose of distinguishing. "wool cloak" is said. On the half-moon stone, which is a half-stone placed at the base of the steps, inserted halfway inside. In the Pāli, "in the back shade of the monastery" means in the shade at the back part of the monastery; they also say "in the increasing shade of the monastery." "Bhogā" is an accusative case in the sense of "use." "Accāyatā" means excessively stretched, a harsh vibration. "Saravatī" means endowed with a sweet sound. "Atisithilā" means a dull vibration. "Vīriyasamathaṃ" means calm associated with effort. "And there, grasp the sign" means: when that balance exists, grasp and develop the sign that arises, like the reflection of a face in a mirror—that sign of calm, sign of insight, sign of the path, and sign of the fruit. Thus, his meditation subject culminating in arahantship is taught. "Six stations" means six reasons. "Adhimutto" means having penetrated, stands firm. "Inclined towards renunciation" and so on, all is said in terms of arahantship. For arahantship is renunciation because it has gone forth from all defilements; and is seclusion because it is secluded from them; is non-affliction because of the absence of affliction; is the destruction of clinging because it arises at the end of the destruction of clinging; is the destruction of craving because it arises at the end of the destruction of craving; and is called non-delusion because of the absence of delusion. "Mere faith only" means mere faith unmixed with penetrative wisdom. "They cultivate" means increase by repeated doing. "Because of being free from passion" means because passion has departed through the penetration of the path, he stands firm, having penetrated and realized arahantship, which is called renunciation. In the remaining passages too, this is the same method. "Inclined towards seclusion" means that he declares arahantship, saying "I am inclined towards seclusion." "Clinging to rules and observances" means merely the grasping that is taken by clinging to both morality and observances. "Returning to the essence" means knowing by way of essence. "Inclined towards non-affliction" means he declares arahantship, which is non-affliction. "Unmixed" means unmixed. For defilements make the mind mixed with the object; due to their absence, it is unmixed. "Bhusā vātavuṭṭhī" means a strong mass of wind. "And of the destruction of clinging" is a genitive case in the sense of purpose. "Having seen the arising of sense bases" means having seen the arising and passing away of the eye and other sense bases. "The mind is liberated" means the mind is liberated by way of the attainment of the fruit through this practice of insight. The commentary on the story of Soṇa Koḷivisa, etc., is finished. Commentary on the story of the rejection of double-layered sandals, etc. 245. "By a cartload" means a load measured by two carts. Although "vāhe" (loads) is plural when qualifying "hirañña" (gold), the singular "hirañña" is used with reference to the general sense. 246. "Of the color of wet soap-nut" means of the color of wet soap-nut fruit. Some also say of the color of a crow's wing. "Dyed" is said with reference to a smeared color like blue, etc. Therefore it is said "having wiped with a cloth." For when it is wiped in that way, it disappears. But that which is of a black-red color, etc., because it has been dyed with black-red dyes, etc., to remove the bad smell of the leather, cannot be removed by cloths, etc., as it is inherent in the leather itself. Therefore, it should be understood that this is permissible. "Khallaka" means leather covering the entire heel. To prevent slipping, only a strap covering the upper part of the heel and fastened is permissible. "Variegated" refers to variegated patterns in terms of shape, not color, as it is included among the khallakas, etc., which are to be completely rejected. Because great owls have faces similar to cats, they are called "bird-cats"; their skin is just their feathers. The commentary on the story of the rejection of double-layered sandals, etc., is finished. Commentary on the story of the rejection of sandals within the monastery, etc. 251. "Sandals made of wool" here refers to sandals made from woolen blankets. 253. "At the great festival of the Ganges" means at the festival of the Ganges for sport. There, indeed, men and women go for water sports in vehicles. "A chair-palanquin" means a chair-vehicle made of planks, etc. A cloth-bundle is a litter. All such vehicles are permitted for a sick person who is unable to walk even with sandals. 254. "Figures of wild animals" means artificial figures of wild animals. more than four finger-breadths. i. The distinction between long-haired and one-haired. For indeed, those less than four fingers enter into the long-haired and so on. A 'variegated woollen rug' is a rug with designs made by weaving with woollen threads of various colours, like a wall-cutting. 'Thick-flowered' means of abundant colour. 'Ordinary mattress' is a cushion filled with cotton. 'Transformed' is taken as a variegated design, like a lion's form. 'Long-haired' is what is said in the Dīgha Nikāya commentary: "a woollen rug with hair on both sides." 'Woven with silk and gold'