English
Carrying pole, and indeed tooth-stick, and also climbing trees. Imposing one's will, worldly philosophy, discarded garlic, likewise; Not to be stepped on etc., and those not to be saluted, and those to be saluted. And talk about the manner of salutation, and also talk about couches etc.; High seat, large seat, using a palace. Footwear, and indeed vehicle, robe, cut robe; And unsuitable robe, consideration of the robe. And indeed stick-kathina, likewise a householder's robe; Six robes, dyeing etc., and surplus robe. Eight excellent things, sitting cloth, and indeed unrighteous acts; Opportunity, and given by faith, and inner and outer upper robe. And indeed depositing robes, likewise act concerning the razor-case; Bathed, tenth part, provisions for a journey, and also a region. Mixed five medicines, second, fat, root; Flour, astringent, and leaf, and fruit, lac, salt. Powder, affliction by non-humans, collyrium, and indeed snuff; Smoke-pipe, oil-cooking, sweating, blood-letting. Foot-massage, boil-affliction, and poison, given by a householder; Bad dysentery, jaundice, and also skin disease. Body with accumulated faults. , and salt-sour gruel; Also the story of those who dwell inside, and of what is received and accepted. Then the story of what is struck down, and the acceptance before mealtime; The forest-dweller, the lotus-dweller, and also the unmade-prepared. The story of gruel, the story of molasses, and the great authorities; And the story of benefits, thus they are included in the miscellaneous section. Story of Group Meal 1. Here, "group" means to be counted, to be numbered, any collection; but here, it refers to a group of four or more. "Eats food" refers to the act of eating, the activity of consuming. "Group meal" is the meal of a group, in that. "There is an offense of pācittiya in a group meal" – here, the locative case is used in the sense of the generative cause. "Except at the proper time" means excluding the seven kinds of proper times, such as when one is ill. Since this training rule was laid down concerning the act of eating after making a request, the group meal is evident from the request itself, by way of the object. Without stating that, in the word-by-word explanation, the group meal is defined by way of invitation, saying, "A group meal is where... people invited eat." But some training rules may also be in accordance with the object, so lest some might have the doubt, "A group meal occurs only in the way stated in the word-by-word explanation," to dispel that, it is stated, "A group meal arises in two ways." In "they take together," it should be understood that "they take together" means they stand without letting go of each other within twelve cubits. From the statement, "'Give food to all four of us,' or they might request," and from the statement below, "'You give food to one bhikkhu, you to two,' having thus requested," it should be understood that a group meal occurs even for one who assents to a request made by another for one's own benefit. In "thus it arises from a request," if there is a request, and one takes together as a group, there is an offense by this training rule; if one takes separately, an offense arises from requesting delicious food, soup, or rice. In "having named five kinds of food," even if it is said, "Take food," a group meal occurs. they say. "In the case of going on a journey, and in the case of boarding a boat, when it was said, 'Please eat here, venerable sirs,' since they did not accept due to scruples, therefore, even when 'Please eat' is said, it is still a group meal," this is stated in all three knot-points. However, since it is stated, "He invites by taking the name of one of the five kinds of food," a group meal occurs only when the name of the food is taken, such as "Please eat rice" or "Please eat a meal," and not otherwise. In "Please eat here, venerable sirs," it should be understood that they invited them in this way by first saying "rice" or "meal." Or, since they were invited as a group, those monks did not accept due to scruples out of their lack of familiarity—this is our opinion; one should investigate and adopt what is more appropriate. However, in the Vimativinodanī, it is stated, "Since it is said 'by any synonym,' a group meal occurs even with a general name like 'Please take food.' And the scruple regarding the statement 'Please eat here' in the Pāli text concerning the cases of going on a journey, etc., should be understood as having occurred because it was said by taking the name of rice, etc." "He considers the words of the Kurundī" means he arranges them according to the five sections, etc. "He strikes" means he breaks the thread and strikes with his hand or a stick. "He makes a thread" means he twists a thread. "He winds" means he winds it around a stick or his hand. "They say that making a new robe is called 'robe-work' here; needlework on an old robe is not called 'robe-work'." However, in the Vimativinodanī, it is stated, "An 'incoming strip' refers to a robe made by attaching it without cutting it. 'He places' means he places one end by tying it to the robe. 'He sews the returned part' means he turns the second end of the same and sews the joined part. 'He ties an incoming strip' means he attaches it to the robe." then again and again he binds it here and there with thread. "Ghaṭṭeti" means taking it by measure, he rubs it with a stick or the like. "Suttaṃ karoti" means he twists the thread into three strands or the like. "Valeti" means he twists a multi-stranded thread with his hand or with a spinning wheel to make it one. "Parivattanaṃ karoti" means he makes a turning rod device. It is said, "Into which the ball of thread is inserted, placed in a bamboo tube or the like, and made to revolve, and pulled from the end of the thread." In the Vajirabuddhiṭīkā (Vajira. ṭī. Pācittiya 209-218) it is said, "They sew and place a temporary patch with loose thread. There, in the direction of the wind, he rubs it with his hands so that it becomes a single layer. 'Valeti' means he turns it. 'Parivattana' means he makes the thread turn for easy grasping by those taking the thread, and he makes the patch turn for easy sewing by those sewing the patch. A new robe-maker is intended here, not another." "Animantitacatuttha" means the fourth one of a group of four monks who is uninvited, that is "animantitacatuttha". Thus in the remaining cases too. Therefore it is said, "of the five groups of four." "If there is no other coming, and only four are seated there, they cannot make it last," they say, "according to the saying, 'when the fourth arrives, they do not make it last,' it is not allowable." It is called "akappiyanimantana" because it is an invitation that causes an offense of group eating. "Sampavesetvā" means having seated them. "Gaṇo bhijjati" means the group does not incur an offense, this is the intention. However, in the Vimativinodanī (Vi. Vi. ṭī. Pācittiya 2.220) it is said, "'Sampavesetvā' means having joined them. 'Gaṇo bhijjati' means the invited Sangha does not exist, this is the meaning." "Where four monks... ...eat" by correlating with this Pāli text, it is said, "but for others, he is a group-completer." "Avisesena" means without distinguishing, "whether sick or a robe-maker," with a general statement for all. "Tasmā" means because it is not distinguished. "Adhivāsetvā gatesu" here, unsuitable At the moment of accepting an invitation, in the prior application, there is no dukkaṭa. But in the arising from a request, at the moment of the request, due to other training rules, a dukkaṭa arises, so it should be understood. "Having eaten and gone" here, even if they have come, when the meal is finished, it is permissible to take. "And those were not taken together by them" means, with which foods there is no doubt, those foods were not taken together by those bhikkhus, because one took them later. "Great Elder" is said referring to bhikkhus. "Accept the invitation" means, accept the invited meal. "Which" refers to gruel and so forth, which by those bhikkhus, because one took them later, were not taken together. "The food distributor should be wise... ...should be released." By this, it shows that if an improper invitation is accepted by the food distributor, it is accepted by all, and for those taking together, an offense of group eating also arises. Having come to the messenger's door, again, for fear of saying "take the food," "standing at the village gate" was said. "Going here and there" means, in the middle of streets and so forth, going to the presence of those standing here and there. For the sake of the bhikkhus, even when given after placing it at the house door, this is the same method. But when "turn back" is said, it is permissible to turn back. Because "turn back" was separated, and "take the food" was said afterwards, it is permissible. Story of Successive Meals 2. Now, in the story of successive meals, the meal of one after another is a successive meal. What is that? Having set aside the first invited meal, the act of eating another's meal. A successive meal, like a group meal, does not arise from a request or from an invitation. Thus it is said, "but a successive meal..." and so forth. The word "pana" indicates a special meaning. Only by way of declaration that meal becomes non-existent. So, by way of a supplementary rule, without establishing a declaration, only the originally laid down training rule is established. But in the Parivāra (pari. 86), even the permission for declaration, having made it similar to a supplementary rule, (it says) "four supplementary rules..." “three” it is said. The method stated in the Mahāpaccariya and other texts, which he will explain later, by comparing it with the Pāli, establishes only the indirect designation. Some, however, say: “At that time, having kept it with himself, and there being no other than the Blessed One,