English
"Vaṇṇāvaṇṇāyo katvā" means having made them with small and large distinguishing marks. Therefore, it is said “having imposed a sign of a mark.” 242. The case of business… and so on… consent: here, it should be understood that the act of rejection and so on is accomplished by the face-to-face settlement. The description of the methods for settling cases is finished. The description of the chapter on settlement is finished. 5. The Chapter on Minor Matters Description of Minor Matters 243. In the chapter on minor matters, “in the manner of eight squares” means in the manner of eight rows of compartments on a gambling board. “In the manner of a spittoon base” means in the manner of the base of a spittoon. This is said with reference to a circular stand, it is a designation for a bowl made by raising it on thorns. 244. “With open hands” means the act of massaging the back with open palms, without making a fist. It is with reference to this that “hand massage” is said. 245. “Hanging ornaments and so on”: the word “and so on” includes earrings and so on. “Hanging thread” is said to be like the sacrificial thread of Brahmins and so on. “Bracelet” means a hand or foot bracelet. 246. “Two fingers”: this is a plural of use, meaning it is not proper to exceed the measure of two fingers. And here, they say that even for one who does not know whether two months or two fingers have been exceeded, there are unintentional offenses regarding the counting of hair and beard. “With a brush” means with a brush made by binding usīra grass and so on and cutting them evenly. “With oil” means with oil mixed with resin. “Even for those whose heads are hot and dusty” means for those whose heads are hot and covered with dust. “With a wet hand” means with a moist hand. 248-9. “Well-sung” means a song connected with impermanence and so on. “With a square utterance” means with a complete manner of pronunciation. To show the common characteristic of all wave-like utterances and so on, it is said “of all… and so on… characteristic.” To speak by making it have more measures than the number of measures by which a syllable is complete is called distorted speech; to speak without doing so is the characteristic, this is the meaning. “Outer hair” is an indication of the neuter gender for the sake of emphasis, just as the hairs are seen outside. thus, the meaning is that one who holds it thus commits a dukkaṭa. 250. In Pāli, "taruṇaṃyeva ambaṃ" means a young mango, a mango fruit whose seed has not yet formed. "Pātāpetvā" means having had it cut down. "Mattāvaṇṇitā" - this is said out of concern for the teaching, that "others will criticize." "Na pariyāpuṇiṃsu" means they did not learn. 251. "Cattāri ahirājakulāni" is said because all snake species are included in these four. "Attaparittaṃ kātuṃ" means to make one's own protection. "Virūpakkhehi me mettaṃ" means "may there be friendship for me with the Virūpakkhā-born nāgas, may there be loving-kindness." The intention is, "may they be happy, free from suffering, free from enmity." For thus is the pervasion of loving-kindness. The same method applies to the rest. "Apādakehi" shows the pervasion of loving-kindness universally to all beings, including the legless snake families. "Mā maṃ apādako hiṃsī" shows the provision of self-protection through that loving-kindness. "Sabbe sattā" and so on shows the pervasion of loving-kindness universally to all beings, making oneself an example. There, "mā kañci pāpamāgama" means "may no evil, no cause of suffering, no suffering come to any being." Having thus shown self-protection through loving-kindness, now to show it through recollection of the Triple Gem, "appamāṇo" and so on is said. There, "pamāṇakara-dhammā" are unwholesome actions, and their results are "pamāṇā" (limited); their opposites, virtues like sīla, and their results, worldly and supramundane fruits, are "appamāṇā" (immeasurable). He who has these is "appamāṇo," or he who has immeasurable qualities is "appamāṇo." "Pamāṇavantāni" means endowed with the aforementioned limiting qualities. "Ahivicchikā" shows the distinctions among reptiles. "Uṇṇanābhī" is a hairy-navelled spider. "Sarabū" is a house lizard. "Paṭikkamantu" means "may they go away, may they not harm me." Here, in "sohaṃ namo," the remainder of the text is "karomi" (I do). The connection is: "Since protection has been made by me for you and for me through loving-kindness and so on, and since I pay homage to the Blessed One, and I pay homage to the seven, Vipassī and others, therefore may the beings depart." "Aññamhī" means desire. It means it should be cut off by reflection on impurity, etc. Aṅgajāta means the male organ without seed. They say that when the seed is cut off, a congenital eunuch becomes incapable. But some say, "Even at the moment of cutting the seed, there is only an offense of wrong-doing. Gradually, when the male faculties, etc., disappear, a eunuch becomes incapable. Then, it should be destroyed by destroying the organ." "Causing such suffering" means causing suffering to oneself by fist-blows, etc. 252. In the Pāli, "This bowl is yours" refers to what the rich man said: "It is given to him who is both an Arahant and endowed with psychic power." Here, "taking that bowl, he circumambulated Rājagaha three times" refers to the fact that the bowl, tied to a bamboo pole, remained in the air above the city, having circumambulated it three times. It does not mean the elder himself took the bowl with his hand. But some say, "By psychic power, that bowl, freed from the bamboo pole, followed the elder and remained there, and it was as if he had taken it with his hand." It is with reference to its being in that state that it was said, "taking the bowl from Bhāradvāja's hand." And those people... etc. ...followed him. Those people who did not see the first miracle followed the elder, saying, "Show us a miracle too!" And the elder, taking the form of a lion, tiger, etc., displayed a transformation miracle. And they, filled with wonder and amazement, made a loud noise, a great noise. Therefore, it was said, "What, Ananda, is that loud noise, that great noise?" Here, "a psychic miracle should not be displayed" refers to the transformation miracle (vikubbaniddhi) which involves altering one's own body, as stated in the text: "who, abandoning his natural appearance, displays the appearance of a youth, or the appearance of a nāga... etc. ... or displays various battle arrays" (Paṭisambhidāmagga 3.13). Therefore, it is said, "But the miracle of determination (adhiṭṭhāniddhi) is not forbidden." Naturally, one person can manifest as many, or a hundred, or a thousand... or a hundred thousand, he resolves with knowledge, "I will be many." Thus shown, this is called the power of resolution, accomplished by way of resolution. "Household refuse" means things belonging to householders. 253. In the Pāli, "not touched" means they are not contacted. "Crowded with forms" means crowded with female forms and so forth. 254. "Earth-base" means a ring-stand made of ivory and so forth. Because this ring-stand is not high, the bowls placed on it do not fall. Thus it is said, "It is permissible to place three bowls." Indeed, it is called "earth-base" with reference to its lowness. "In wooden stands and stick stands" means in stands made of a single piece of wood, and in stands made of many sticks. These are higher and prone to falling with the bowls. Therefore it is said, "well-prepared." "Like the tip of a drill" means like the tip of a drill into which one inserts a writing instrument and writes. Because such a wooden stand is not wide, even a bowl placed on it falls. Thus it is called "without space." "Of porch-walls and so forth" means of front-walls and so forth, meaning high structures. "On the outer side" means on the outer wall of palaces and so forth. "On a thin wall" means on a railing. However, everywhere it is permissible to place it within a cubit's measure. But on a stand, it is permissible even beyond that. In the Pāli, "lip" means the rim of the mouth. "Bowl-pavilion" means a railing-like pavilion made higher than the ground to prevent termites from rising. "Shaped like large-mouthed pots" means shaped like large-mouthed jars. "Dukkaṭ for hanging" means for hanging only the bowl, not for hanging it in a bag, they say. It should be investigated. "With another article" means with another article for binding a load. Since it is said, "Having tied it, one should hang it down," it is permissible to tie it in any way so that the shoulder-strap of the bowl-bag does not slip from where it is attached. It is not permissible to place it on top even after tying it, because those sitting on top would press it down. It is said "hindantīti". It is said "it is fit to place there" because there is no doubt about sitting. "Having bound" means in a parasol placed after being bound. "Whoever" means even a full bowl or an empty bowl. 255. "To keep" means to keep for going on alms round day by day. But for one who does not obtain a bowl, it is fitting to go on alms round for one day, eat, and then discard it. Therefore, it is said, "it is fitting to use it for a temporary period." The same method applies to leaf-packets and so on. "Abhuṃ me" means "it was for me," the meaning is "my destruction." In the Pāli, "pisāco vatamanti" means "this is indeed a goblin," or this is the reading. "Pisācillikā" means goblin children. "Chavasīsassa patto" means a bowl made of a skull. And this is the genitive case in the sense of a natural modification relationship. "Having spat out" means having expectorated. Since it is said "having made a reception," it is fitting to take water with a hand soiled with food, sprinkle the bowl, and wash the hand by rubbing and cleaning. By this much, the hand is not considered washed after making a reception of the bowl.