English
"Having taken one mouthful of water" means without touching the bowl, taking only water from it with the hand soiled with food and making a mouthful, or it is fitting to lift the bowl with the left hand and take a mouthful with the mouth. "Having rinsed outside with water" means having rinsed only a little food from two fingers and taking it outside is also fitting. "Desiring to eat" here means one may not keep it for others to eat, even if one does not desire to eat it oneself. "Having done it right there" means in the bowl itself, without removing it from the place where it was put. "Having plucked" means having completely removed the meat from there. 256. "With yeast powder" means with fermented yeast powder. "To smear" means to smear a needle. "Even a ladder" means a rectangular frame made with four poles, the size of a robe, with a cloth spread over it. Here, the ends of the robe are tied evenly, and the robe is sewn comfortably. "To spread there" means to spread it on top of that ladder to support the robe. How The binding rope for the robe on the uncounted ladder is called "kathinarajju" as a compound with a middle term omitted, so it says "yāyā" (etc.). There, because when one of the two layers of two layers becomes excessive, folds occur there, therefore, having made the two layers of a double-layered robe even, the binding rope is to be known as the "kathinarajju". In Pāli, "the inside of the kathina wears out" means "the edge of the robe bound to the kathina wears out". Indeed, the robe dependent on the kathina is here called "kathina" by way of metonymy, like in "the beds are shouting" (etc.). "Anuvātaṃ paribhaṇḍanti" means: to prevent the edges of the robe from wearing out all around, by the binding ropes on the kathina, to make it by sewing some pieces of cloth, lengthwise "anuvātaṃ", and crosswise "paribhaṇḍaṃ", where ropes can be inserted, wrapped around poles, and pulled taut to match the robe. Such is the meaning. But some say, "The making of 'anuvāta' and 'paribhaṇḍa' is allowed only for the purpose of not wearing out things like mats, which are called kathina." "Its middle" means the inside of the old kathina itself. "By the measure of the bhikkhu" means by the measure of the bhikkhu's robe. "Another ladder" means to place another pole lengthwise and crosswise and bind it. "Bidalaka" is a term for a specific action called "doubling". Therefore it says "doubling". "Pavesanasalāka" means an inserting bamboo stick (etc.) to prevent folds from being caught. In Pāli, "paṭiggaha" means a finger-stall. 257. "Pāti" is a kind of vessel for holding goods. In Pāli, "paṭiggahathavika" means a bag for vessels like "pāti". "Cinituṃ" means to build up with bricks (etc.) so that the edge of a high object does not fall. "Ālambanabāha" means a hanging rope, pole (etc.). "Paribhijjati" means things like mats break in the middle of the kathina. "Ussāpetvā" is said with reference to a pole-kathina. 258-9. "Unsuitable water" means water with living creatures. "Upanandhī" means he bore a grudge. "The road should be traveled" here means half a yojana. A long journey, it is called. For one wishing to undertake it, if he intentionally crosses the monastery precincts, there is an offense. But for one who went unintentionally, wherever he remembers, standing there, without determining the corner of his outer robe, etc., if he proceeds, an offense arises with each step, so it should be understood. "It is not approved" means "it is not possible." 260. "Abhisannakāya" means a body accumulated with phlegm and other impurities. "Therein, in the middle" means in the middle of the bolt-bar. "Above" means on the upper part of the bolt-bar. "A place for placing water" means a place marked off and made for placing water. 261. In the Pāli, "udapāna" means a well. "Nīcavatthuka" means the bank area all around the well, meaning it stands level with the ground. "It is covered with water" means rainwater comes from all around and falls into the well. 262. "Vāhenti" means they draw up (water). "Arahaṭaghaṭiyanta" is a wheel-shaped machine with many spokes, with small pots tied to each spoke, a machine that is turned by one or two persons. 263. "Āviddhapakkhapāsaka" means a side-bar placed all around the central circular board. "In the circle" means in the central circular board. "Having placed on the side-bars" means having placed planks, etc., in a square shape all around. 264. "Namataka" is something like a mat, some say. Others say it is "made of tree bark." "By avoiding a piece of hide" means without determining it according to the rule for bedding and seating. "In a peḷā" means in a container-like peḷā made in an eight-sided or sixteen-sided shape, etc. Where hot gruel, etc., is placed, and a food bowl is placed on top, for the purpose of the food not losing its warmth; this is a designation for such a container-like receptacle. Therefore, in the Pāli, it is called "āsittakūpadhāna." And its meaning is a receptacle filled with gruel, etc. And this āsittakūpadhāna, people in border regions do not know how to make, they make it only in the middle country. Some say that "any receptacle, even one made of iron, etc., used by laypeople, is included in āsittakūpadhāna." But others say that "a permissible iron receptacle is included only in maḷorikā." . It should be taken after investigation. Formerly, a support for the protection of the bowl was allowed. Now, a small bowl for eating is allowed. Chidda means having a hole. Viddha means a hole pierced through. Āviddha means a hole all around. 265. "To overturn the bowl" here means to make it non-communal by means of a formal act, not by placing the bowls face down. Therefore, it says, "Let him make it non-communal with the Saṅgha," etc. That means, "Let the Saṅgha make that elder non-communal with the Saṅgha by means of a formal act." "He should overturn the bowl" means he should perform the disciplinary act of overturning the bowl for the elder. "Making it non-communal with the Saṅgha" means the Saṅgha making the elder non-communal. It means making it such that there is no communion. "Overturned... etc. ...non-communal with the Saṅgha" here, the meaning "there is no communion with the Saṅgha" should be understood. Since the Buddha commanded the making of non-communion, and it was announced by a formal act, and in the commentary it is said, "No gift should be accepted," it should be understood that if one takes something knowing it belongs to him after his bowl has been overturned, it is a dukkaṭa offense. "Accaya" means going beyond proper conduct, it means an offense. "He went beyond me" means he acted beyond me. "We accept that from you" means we forgive that offense of yours. In "He strives for the bhikkhus' loss," etc., the meaning "abstinence from striving for loss" should be understood. In "non-communal with the community of bhikkhus," the remaining part of the text is "is made." 268. "Up to the last step-body" refers to the first step-plank. It is said this way because it was later covered with cloth. "The Tathāgata has compassion for the last generation" - the Elder said this referring to the Buddha's compassion in preventing future bhikkhus from being blamed due to stepping on a piece of cloth, by means of the promulgation of the training rule. "Apagatagabbhā" means one who has given birth. Therefore, he said, "for the sake of auspiciousness." 269-270. "Bījanī" means a square fan. "Eka" Aṇṇacchatta means a parasol made from a single leaf, such as a palm leaf. 274-5. Anurakkhaṇattha means to take and keep for protection. Dīghaṃ kārentīti means they have it cut along with the hair and kept long. Catukoṇa means having it cut square, so that there are four corners, two at the forehead and two at the jawline. Pāḷiyaṃ dāṭhikaṃ ṭhapāpentīti means they have the mustache cut off from the upper lip and kept. Rudhīti means a small wound. 277. Pāḷiyaṃ lohabhaṇḍakaṃsabhaṇḍasannicayoti means an accumulation of ironware and bronze ware. Bandhanamatta means binding with iron to prevent the tips of axe handles, etc., from falling off. Tantaka means a thread stretched out in that shape for weaving. 278. "Where it slips, there it should be tied" - this shows that there is no offense for one who enters without intentionally tying a body-band. Murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ - some say this means made by twisting many ropes together with threads of various colors. Even if made with a single-colored thread, if it shows a variation like a bracelet or a pot, it is still a muraja. However, if it is smoothly and continuously wound without showing variation, it is permissible. Therefore, in the commentary on the second Pārājika, it is said, "If many ropes are put together and continuously wound with one [thread], it should not be called 'many-roped'; it is permissible." A muddikakāyabandhana is one made without being square. Pāmaṅgadasā is square. Mudiṅgasaṇṭhānena means in the shape of a drum head. Pāsanto means the end of the tassel. 279. Pāḷiyaṃ gaṇṭhikaphalakaṃ pāsakaphalakanti - here, it is permitted to attach gaṇṭhika and pāsaka pieces, made of wood or ivory, to the robe. Koṭṭo vivariyatīti means the inner part is opened. 280-1. Pāḷikārako means one who arranges the bhikkhus in order of seniority. Even for him, it is not permissible to wear it in that way. Pāḷiyaṃ muṇḍavaṭṭīti means wrestlers, etc. 282. Pamāṇaṅgulenāti means with the carpenter's finger. (Regarding) the shelter. Some, however, say "with a natural finger-length," that does not agree with the later statement of four finger-lengths. For indeed, a tooth-stick of four finger-lengths cannot be chewed with a natural finger-length without it sticking in the throat. 285. "Corrupting the Buddha's word in Pāli with one's own dialect" because it is easy for everyone to speak in the Magadhan language, the meaning is that even those of low birth, learning it, corrupt it. 289. "Lest the bhikkhus be troubled,"