English
'In the manner of a spittoon base' means in the manner of a spittoon base. This is said with reference to a round base. It is a designation for a round bowl made by raising thorns. 'With open hands' means a back massage performed with open palms, not clenched fists. With reference to this, 'hand massage' is said." However, in the Vajirabuddhiṭīkā (Vajira. Ṭī. Cūḷavagga 244), it is said: "The action to be done with open hands is 'open-hand action'." Having thus shown what should and should not be done during bathing according to the Pāli, now, showing the bathing procedure for bhikkhus bathing at a bathing place, he says, "This is the bathing duty here," and so on. There, because it causes displeasure to those who see it, and because it is blameworthy like the work of laymen, it is said, "Wherever it may be... one should not descend." Since it is difficult to bathe without a bathing cloth when others are present, it is said, "However, having looked in all directions and knowing it to be secluded." Even so, they might stand concealed by stumps, bushes, vines, and so on, so he says, "Having cleared away stumps... and so on... having coughed." Removing the robe with the face upwards would be shameful, so it is said, "Having bent down... and so on... having removed it." Then he states the duty of placing the waist-band, "The waist-band," and so on. Then, if there is a bathing cloth, one should put it on and descend; if there is none, what should be done? Addressing this question, he says, "If," and so on. There, since earlier "one should not descend while standing" prohibited shameless behavior, here it shows modest behavior: "having sat down on one's haunches at the edge of the water and removed the lower garment." In a high place, or if it is spread in an even place, he might go elsewhere by that. Thus it is said, "if it is a low place," and so on. Referring to the question, "What should be done by one descending?" it is said, "by one descending, slowly," and so on. There, in accordance with the previous prohibition "one should not descend quickly," it is said "slowly." One going too deep, being struck by water currents, waves, wind, etc., might have a disturbed body. One sitting in too shallow water might have an uncovered body. Thus it is said, "having descended to the measure of the navel." One raising waves with one's hand movements etc., and making noise, might be boisterous and restless. Thus it is said, "without raising waves, without making noise, having turned around." What should be done after turning around? It is said, "one should immerse facing the direction from which one came." "having become facing" is the remainder of the text. Now, showing its result, it is said, "thus," and so on. Then, in the question "What should be done by one emerging?", it is said, "by one emerging, too," and so on. The rest is easily understood. One should stand having put on the robe. Why? Because the water does not yet flow from the body. Therefore, for a short time, one should stand holding the ends of the upper robe with both hands, making it in front. Then, knowing the body's dryness, one should put on the robe and go as one wishes. Discourse on Wrinkles, and so on. 22. In the discourse on wrinkles, etc.: "pearl pendants, etc." by the word "etc." includes earrings, etc. "hanging thread" means a hanging thread in the manner of a sacrificial thread, according to the Sāratthadīpanī (Sārattha. Ṭī. Cūḷavagga 3.245). But in the Vimativinodanī (Vi. Vi. Ṭī. Cūḷavagga 2.245): "pearl pendants, etc." by the word "etc." includes earrings, etc. "hanging thread" is said to be like the sacrificial thread, etc., of brahmins. "Valaya" means armlets and anklets. But in the Vajirabuddhiṭīkā (Vajira. Ṭī. Cūḷavagga 245), it is written: "earrings, etc., such as pearl pendants emerging from the ear." "'Kāyūra' is the Pāli reading." "'Keyūra, etc.' by the teachers." is said to be "not uprooted." Story of Dīghakesa 23. In the story of Dīghakesa, nothing is said in the Sāratthadīpanī. But in the Vimativinodanī (Vi. Vi. Ṭī. Cūḷavagga 2.246) it is said: "'Two fingers' is a plural of use, meaning it is not proper to exceed the measure of two fingers. And here, they say that even if one does not know that two months or two fingers have been exceeded, there are unintentional offenses in counting hair and beard. 'With a koccha' means with a koccha made by binding usīra grass and hīra grass, cutting them evenly, and taking them. 'With cikkala' means with oil mixed with resin. 'Even for those with heads afflicted by heat and dust' means for those with heads afflicted by heat and covered with dust. 'With aḍḍhahattha' means with a wet hand." Further on in the Pāḷi (Cūḷava. 275) it is said: "Now at that time, the group of six bhikkhus had their beards trimmed. They let their beards grow long. They had them made like a goat's beard. They had them made square. They had them made all around the face. They had them made half-duka. They kept them like tusks. They had the hair removed from the private parts. People complained, grumbled, and criticized: 'Just like lay people who indulge in sensual pleasures.' They reported this matter to the Blessed One – 'Bhikkhus, the beard should not be trimmed. The beard should not be allowed to grow long. It should not be made like a goat's beard. It should not be made square. It should not be made all around the face. It should not be made half-duka. Tusks should not be kept. Hair should not be removed from the private parts. Whoever has it removed, there is an offense of wrong-doing.'" And in the Commentary (Cūḷava. Aṭṭha. 275) it is said: "'Had their beards trimmed' means they had their beards cut with scissors. 'Let their beards grow long' means they made their beards long. 'Golomika' is said of a goat's beard kept long on the chin. 'Caturassaka' means square. 'Parimukha' means removing hair on the abdomen. 'Aḍḍhaduka' means keeping a line of hair on the abdomen. 'Offense of wrong-doing' means an offense of wrong-doing in all cases such as having the beard trimmed." Again in the Pāḷi (Cūḷava. 275) "Now at that t And at that time, monks with sugar and with beeswax had nose hairs pulled out, their noses became painful. "I allow, monks, tweezers." And at that time, the group-of-six monks had grey hairs pulled out. People complained, grumbled, criticized, 'Just like householders who indulge in sensual pleasures!' They reported this matter to the Blessed One – "Monks, grey hairs should not be pulled out. Whoever has them pulled out, there is an offense of wrong-doing." – thus it is stated. "There is no offense in having nose hairs pulled out with sugar, etc., but tweezers are allowed for protection." – thus it is said in the commentary. "Regarding 'Monks, grey hairs should not be pulled out,' if they grow on the eyebrow, or on the forehead, or on the beard, and stand out hideously, such hair, whether grey or not grey, may be pulled out." – and thus it is said. The chapter on mirrors, etc. 24. In the chapter on mirrors, etc., 'mirror' means for people accustomed to adornment, for seeing one's own facial reflection, a special item made of bronze, iron, etc. 'Water-bowl' means a special vessel for holding water, like a saucer, etc. 'Bronze bowls, etc.' means things not made as mirrors, but which are clear and reflect light. By the word 'etc.', gold, silver, crystal, etc., are included. In 'kañji, etc.', by the word 'etc.', liquid substances like oil, honey, milk, etc., are included. 'Due to an affliction' means due to a sore arisen on one's face. Therefore it is said, "Is my complexion clear?" etc. 'That which constructs life' is life-constructor. What is that? The body. That life-constructor, when looking at it, in what manner should one look? – in answer to this question, it is said: "Am I old or not?" Its meaning is: "Is my body old, or not old?" – in this way, with this mindfulness, as a meditation subject, it is proper to look. "Does my body look good, or not?" – in this way, with self-affection, it is not proper to look. 'One should not anoint the face' means with facial ointments that make the skin and complexion very clear. should not be smeared. It should not be crushed. That is, it should not be crushed with various crushings. It should not be powdered. That is, it should not be smeared with face powder. The face should not be adorned with red arsenic. That is, marks like tilaka should not be made with red arsenic. Not only with red arsenic, but also with yellow orpiment and so on, they are not permissible. Body paints and the like are obvious. Discourse on Dancing, etc. 25. In the discourse on dancing, etc., it is said in the Sāratthadīpanī (Sārattha. Ṭī. Cūḷavagga 3.248-249): "A 'good song' is a song connected with impermanence and so on. 'To proceed squarely' means with a complete manner of pronunciation. The methods of pronunciation like the 'wave manner' are applications of acting." And in the Vimativinodanī (Vi. Vi. Ṭī. Cūḷavagga 2.248-249), it is said: "'A good song' is a song connected with impermanence and so on. 'To proceed squarely' means with a complete manner of pronunciation. To show the common characteristic of all 'wave manners' and so on, it is said: 'of all... and so on... characteristic.' To speak by making a syllable have more māttā (prosodic units) than what is complete is called distorted speech. The meaning is that to speak without doing so is the characteristic." However, in the Vajirabuddhiṭīkā (Vajira. Ṭī. Cūḷavagga 248-249), it is written: "A 'good song' is a song in the state of complete Nibbāna. For those who wish to sing a 'tooth-song,' it is a matter of speech. To explain the 'tooth-song,' it says: 'what we will sing,' and so on. 'Square manner' is the manner of a four-footed stanza. It is written: 'methods of pronunciation like the wave manner are applications of acting.'" Discourse on Mutilation, etc. 26. In the discourse on mutilation, etc.