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But if the bowl is placed on a well-prepared support, it is proper to receive rice even by touching it with one hand. The same method applies here for "with both hands... etc. ...water should be received." "Hand-washing water" means water at the end of the meal. Therefore it is said, "drinking water..." having drunk which, hands should be washed. Therefore, at the end, only washing is prohibited. But in the middle of the meal, by drinking water and so on, having washed the hands, it is proper to eat again, this is shown. But in the books, they write: "Having drunk water, hands should not be washed." That does not agree with the previous statement, because at the end, water itself is called "hand-washing water." If people say, "Wash, venerable sir," etc., it is said with reference to an elder seated after finishing his meal. At the front, near the door. The explanation of the chapter on the duties in the refectory is finished. Explanation of the chapter on the duties of the alms-round monk, etc. 366. In the Pāli, "ṭhāpeti vā" means "they say, 'Stand, venerable sir'." 367. "Are there, venerable sir, constellations?" means "Are there known subjects of constellations? Do you know the constellations like Assayujā and so on?" This is the meaning. Therefore he said, "I do not know, friend." "Is there, venerable sir, a direction?" Here too, the same method applies. "With what, venerable sir, is it joined today?" means "With what constellation is the moon joined?" 369. "Aṅgaṇe" means "in the open space." "Thus should one practice" shows that one should ask about the giving of instructions, etc. 374. "For constant going" means "for one's own continuous going." In "Ūhaditā", the root "hada" means "to excrete feces", so it says "having excreted feces outside." The explanation of the chapter on the duties of the alms-round monk, etc., is finished. The method of explaining the chapter on duties is finished. 9. The Chapter on the Suspension of the Pātimokkha Explanation of the story of requesting the recitation of the Pātimokkha 383. In the Pāli of the Chapter on the Suspension of the Pātimokkha, "nandimukhiyā" means "with a joyful face, because the face of the direction is bright." Even having said "The dawn has risen," the request for the recitation of the Pātimokkha, "Let the Blessed One recite, venerable sir," was made by the elder because the training rule prohibiting the performance of the Uposatha on a non-Uposatha day had not yet been laid down, this should be understood. But why did the Blessed One spend the three watches of the night remaining silent in this way? Because it is blameworthy for the community of bhikkhus to perform the Uposatha and other communal acts with an impure assembly. to make it manifest, and to make known the rule of training for bhikkhus to practice accordingly in the future. Some here state the reason: "The Blessed One, out of great compassion, unable to say 'impure' to an impure person in his presence, sat thus." That is not the reason, because it should not be said even afterwards, and because it would imply that the Elder Mahāmoggallāna should not have taken him by the arm and led him out. Therefore, the reason here is just as stated. For this reason, it is said: "It is impossible, bhikkhus, there is no occasion, for a Tathāgata to perform the Uposatha with an impure assembly, or to recite the Pātimokkha" (A.N. 8.20; Cūḷava. 386; Udā. 45), and then the method to be followed by an assembly with an offense is shown, beginning with "And, bhikkhus, the Pātimokkha should not be heard by one who has committed an offense" (Cūḷava. 386). "Conduct causing suspicion and regret" means conduct that, upon seeing something unseemly, others might suspect and think, "This must have been done by him," or that one might suspect oneself, "They know my misconduct." By wearing the garb of a recluse, and by maintaining one's life through receiving portions of requisites from the Sangha, etc., even if one does not declare "I am a recluse," one is in effect doing so. Thus, it is said "the declaration of a recluse, the declaration of a celibate." "Drenched" means soaked by the outpouring of defilements. "Like dregs" means having become dregs due to the accumulation of moral defilement, or having become like dregs due to worthlessness. "Having expelled him from the outer gatehouse" means having made him go out from the gate-hall. 384. "Delighting in the great ocean" means finding delight in the great ocean through frequent seeing, entering, and so on. "Not a sheer drop from the outset" means it is not like a great chasm with a broken bank, not steep from the very beginning. "Of stable nature" means of an established nature. "Fullness" means completeness. "Nāgas" means of the serpent species. The commentary on the request for the recitation of the Pātimokkha is concluded. Commentary on the discourse concerning those worthy to hear the Pātimokkha, etc. 386. "To be exemplified" means to exemplify that meaning in any language, without stating it in Pāli. Even that which is removed should be understood as declared. Whether before or after means either before the beginning of the motion or after the completion of the motion. 387. "Taking both the done and the undone" means for whom there is both done and undone. Taking both of those. "Righteous concord" means a righteous act of concord. "He takes back" means he takes it with the intention of revoking it to do it again. 388. "The perception of signs, etc., should be understood" means that signs, marks, characteristics, and names have been stated, so they should be understood. The commentary on the discourse concerning those worthy of hearing the Pātimokkha, etc., is finished. Commentary on the discourse concerning the factors of self-appropriation, etc. 398. "Self-appropriation" is a case that should be taken up or grasped by oneself to accuse again. Thus it is said, "desiring to purify the Dispensation," etc. "The rainy season" means the time of rain. For that too, like a time of famine, etc., is indeed an improper time, due to the difficulty of bringing a modest assembly from afar for the settlement of a case, and due to the difficulty of the conduct of those who have come, such as going for alms. "Causing recollection" means that which produces recollection, because it generates joy and delight at the moment of repeated recollection. "Free from defilements... etc.... conduces to": here, just as the moon and sun, being free from defilements like clouds, are splendid, so too, the accuser, by the removal of the defilement of evil persons, becomes splendid; this is the meaning. 399. "Attained a mind of loving-kindness" means the loving-kindness jhāna that has reached absorption. 400-1. In "with inner hatred," the word "antara" (inner) is a synonym for mind, so it is said, "not being with a malicious mind." "Compassion" is indeed karuṇā, so it is said, "compassionateness is the state of karuṇā." "Karuṇā" refers to that which has reached absorption. Likewise, "mettā." The commentary on the discourse concerning the factors of self-appropriation, etc., is finished. The method of commentary on the chapter concerning the suspension of the Pātimokkha is finished. 10. The Chapter on Nuns Commentary on the story of Mahāpajāpatī Gotamī 403. In the Chapter on Nuns, "due to women having gone forth" this is the showing of the reason for the non-continuance of the True Dhamma beyond five hundred years. "A thousand years" in the sense of dry-insight arahants, etc., (fragment) It was said, taking the view of the Andhaka reciters. But in the Dīghanikāya Commentary, it is said: “It stood for a thousand years with those who attained analytical knowledge, a thousand years with those of six supernormal powers, a thousand years with those of the three knowledges, a thousand years with dry-insight meditators, a thousand years with those who observed the Pātimokkha.” (Dī. Ni. Aṭṭha. 3.161) Also in the Aṅguttara (A. Ni. Aṭṭha. 3.8.51) and Saṃyutta Commentaries (Saṃ. Ni. Aṭṭha. 2.2.156) it is said differently. All of that, though mutually contradictory, was written by the teacher, taking the method found in the Sinhala commentaries written according to the views of those respective reciters, because in such narrative contradictions there is no decline of the Dispensation, and there is no means of rectification. For only a contradiction in ultimate truth should be rectified according to the Suttas and so on, not a contradiction in the path of narratives. The explanation of the story of Mahāpajāpatī Gotamī is finished. Explanation of the story of the permission for bhikkhunī ordination 404-8. In the Pāli, “yadaggena” means “on which day.” “Tadā” means “on that very day.” “Vimānetvā” means “having disrespected.” 410-1. “Āpattigāminiyo” means “those who have incurred an offense.” “Kammavibhaṅge” means “in the analysis of actions in the Parivāra (Parivāra 482 onwards).” 413-5. In the Pāli, “dve tisso bhikkhuniyo” means “by two or three bhikkhunīs.” “Na ārocenti” means “they do not report to the reciter of the Pātimokkha.” 416. “Dussaveṇiyā” means “a braid made by joining many strips of cloth together.” 417. “Visesakaṃ” means “a special kind of decoration like leaf-patterns.” “Pakiṇanti” means “they sell.” “Namanakaṃ” means “a binding for bending the side-ribs.” 422-5. “Saṃvelliyaṃ” means “the lower garment, having tied it at the waist.” “Tayo nissaye” (three supports) is said because they could not obtain dwelling at the foot of a tree. 426-8. “Aṭṭheva bhikkhuniyo yathāvuḍḍhaṃ paṭibāhanti” means “eight bhikkhunīs, taking them in order of seniority, reject the order in which they came, not otherwise.” “Anuvādaṃ paṭṭhapenti” means “they establish authority,” they say the meaning is “they exercise power.” 430. “Bhikkhudūtena” means “by a bhikkhu acting as a messenger.” “Sikkhamānadūtena” means “by a female trainee acting as a messenger.”