English
Having given a share, having given the tenth part, which is the original share, to the landowners. Are to be enjoyed, meaning that the fruits of those seeds are to be enjoyed by the planters. The rest is easily understood. This, it is said, was an ancient custom in Jambudīpa. In the primordial age, the first humans made the Bodhisatta, named Mahāsammata, their king. And all of them, dividing the rice and fruit produced from their own rice and fruit fields into ten portions, gave one portion to King Mahāsammata, who was the landowner, and then enjoyed the rest. From that time onwards, it became a custom for the people of Jambudīpa, hence it is stated. Therefore, in the Vinaya commentary called Sāratthadīpanī, it is said: "Having given a tenth part, meaning having given the tenth portion. Therefore it is said, 'Having made ten portions, one portion is to be given to the landowners.'" Discourse on Provisions 66. In the discourse on provisions, "I allow, monks," and so on, was allowed in Bhaddiya city, being requested by the merchant Meṇḍaka, who had immeasurable possessions. Here, however, first, "I allow, monks, five cow-products: milk, curds, buttermilk, fresh butter, ghee," the five cow-products were allowed. After that, in accordance with the merchant's request, to allow it, he said, "There are, monks, roads, wildernesses," and so on. The rest is to be understood in the manner stated in the commentary. Similarly, it shows that there is no fault in asking for and taking from an unknown, uninvited place when one cannot obtain it, in such circumstances, due to the request for requisites. However, since it is stated, "Provisions for one day's meal are to be sought on a road that can be traveled in one day," it is shown that asking for more than that is not permissible. By "on a long journey," and so on, if there is a wilderness that can be traveled in seven days on a road that can be traveled in a month, only provisions sufficient for seven days are to be sought there. Beyond that, alms-round and so on. because of the easy availability of food, one should not seek it. Discourse on the Great References 67. In the Discourse on the Great References, the great references are four: two that are not forbidden, and two that are not permitted. Thus it is said, "Monks, that which..." and so on. Among these, even in the not-forbidden, there are two: those conforming to the not-allowable, and those conforming to the allowable. And likewise in the not-permitted. Therein, "parimaddantā" means examining. "Paṭṭuṇṇa" is cloth produced in the Paṭṭaṇṇa region. Indeed, in the Abhidhāna dictionary, it is said, "Paṭṭuṇṇa is a kind of silk." "Cīnasomārapaṭāni" are cloths produced in the Cīna and Somāra regions. Paṭṭuṇṇa and the other two are analogous to silk, being made of threads produced by insects. "Iddhimayaṃ" is a robe produced by the merit-power of "come-monks," and it is one of the khoma and so on, thus it is analogous to them. "Devatāhi dinnacīvaraṃ" is a robe given by deities, like the cloth produced on a wish-fulfilling tree, given by the divine maiden Jālinī to the Elder Anuruddha. That too is analogous to khoma and so on, being one of them. The two cloths are named after their regions. This is merely a description of their nature, not a term to exclude others, since paṭṭuṇṇa cloth is also named after its region. "Tumbā" means three kinds of vessels. "Phalakatumbo" is a gourd, etc. "Udakatumbo" is a water-scooping bucket. "Kilañjacchattaṃ" is an umbrella made by weaving bamboo strips. This is stated in the Sāratthadīpanī. "Yāvakālikapakkānaṃ" refers to ripe fruits. But raw fruits, when crushed in cold water by unordained persons, strained, and given as a drink, are allowable even after a meal. This meaning is not explicitly stated in the Mahāaṭṭhakathā, so it says, "But in the Kurundī," and so on. "Ucchuraso nikasaṭo" (sugarcane juice, not pressed) is stated in the context of "yāmakālika" (one-day allowable) due to its general drinkability, but it should be understood as "sattāhakālika" (seven-day allowable). "Ime cattāro rasā" refers to the four juices: fruit, leaf, flower, and sugarcane juice. This is stated in the Vimativinodanī. "Dve paṭā desan..." "Just so" means Chinese silk and Soma-cloth. "Three" means three together with silk-wool. "Made by psychic power" means produced for 'come-bhikkhus'. "Devadatta's" means obtained by Elder Anuruddha, so it is stated in the Vajirabuddhi Tika (Vajira. ṭī. Mahāvagga 305). Discourse on Mixed (Food) In the discourse on mixed (food), all that is said, such as "what is received today is allowable at the proper time," refers to that which has its flavors mixed. If indeed, having removed even the husk, a drink is received with a whole coconut fruit, having removed the coconut, that is allowable even at the wrong time. Placing a lump of ghee on top, they give cold milk-rice. The ghee, which is not mixed with the milk-rice, having removed it, it is allowable to consume for seven days. The same method applies to bound honey and treacle, etc. Decorating almsfood with takkola, nutmeg, and other fruits, they give it. Those, having been taken out and washed, are to be consumed for life. The same method applies to ginger, etc., given having been put into gruel, and to liquorice, etc., given having been put into oil, etc. Thus, whatever is not mixed in flavor, even if received together, it is allowable to consume it according to its own time, having washed it or peeled it so that it becomes pure. But if it is mixed in flavor, contaminated, it is not allowable. For indeed, what is allowable for a certain time (yāvakālika), if the three, such as yāmakālika, are mixed in flavor with it, it brings them to its own nature. What is allowable for a watch (yāmakālika), if the two, such as sattāhakālika, are mixed with it, it brings them to its own nature. What is allowable for seven days (sattāhakālika), if yāvajīvika is mixed with it, it brings it to its own nature. Therefore, with what is received today, if what is received today, or what was received before, or what is for life, is mixed, it is allowable for seven days. With what is received for two days, for six days... ...with what is received for seven days, it is allowable for that day only, this should be understood. Therefore, it is precisely for this reason that, without saying, "Bhikkhus, a yāvajīvika (item) received today with a sattāhakālika (item)," it is said, "What is received is allowable for seven days." In cases of exceeding the time, watch, or seven days. And here, offenses should be understood according to the training rules concerning eating at the wrong time and stored medicine. And among these four kinds of allowable things, only these two, things allowable for a certain time and things allowable for a watch, are to be kept inside and cause storage. But things allowable for seven days and things allowable for life are permissible to be kept even in an unsuitable hut, and they do not cause storage. The rest everywhere is of clear meaning. Discourse on the Five Medicines In the Discourse on the Five Medicines, by the statement: "Monks, I allow those five medicines to be received at the proper time and consumed at the proper time" (Mahāvagga 261), for monks afflicted by autumnal sickness, even gruel, though drunk, comes up, and even rice, though eaten, comes up. Due to that, they become emaciated, rough, discolored, yellowish-pale, with bodies covered in veins. For them, that which would be medicine and considered medicine, and would serve as food for people, but would not be perceived as coarse food. There are these five medicines. Namely – ghee, fresh butter, oil, honey, treacle. It is permissible to receive and consume those medicines at the proper time. Here, "by autumnal sickness" means by a bile-sickness arisen in the autumn season. For in that season, they get wet even by rainwater, and tread in mud, and from time to time the sickness is severe. Therefore, their bile goes inside the stomach. "And would serve as food" means "would accomplish the purpose of food." This is stated in the Commentary (Mahāvagga Commentary 260). In the Vimativinodanī (Vimativinodanī Tīkā, Mahāvagga 2.260), "bile goes inside the stomach" means: the unbound bile that has spread and settled in the outer body goes inside the stomach, and the intention is that thereby the bile becomes agitated. This is stated. In the Vajirabuddhi Tīkā (Vajirabuddhi Tīkā, Mahāvagga 260), concerning "that which would be medicine": because a contradiction is seen later with "by both of these they become exceedingly emaciated" and so on, it should be understood that it is stated without regard to the cause, according to what is obtained. Just as If it is asked why ghee is not mentioned? Because of the intention to refer to others. For in the time of all Buddhas, it is expected that ghee and so on are for seven days. Such is the intention of the Blessed One's words. Therefore it is said, 'It should nourish, and no coarse food should be evident.' Thus, 'to receive at the proper time, and to consume at the proper time,' here no time limit is made. How then could it be that the Blessed One's intention to refer to others is that these root medicines and so on, having been received, are for life? As for the saying, 'Monks, I allow these medicines to be received at the proper time and consumed at the proper time,' (Mahāva. 260) that should be understood as said with the intention, 'I allow them to be stored and consumed at the proper time on subsequent days.' Otherwise, due to its excessiveness, the Blessed One's thought, 'whatever is medicine,' and so on, would not arise. If it is said that they are mentioned with the expectation of suitability according to illness, due to the well-known permission for choice foods? That is also not the case, because of seeing the occurrence of emaciation 'to a greater extent.'