English
This shows that even after revocation, if one wishes to determine the robe, it remains a determined robe, not an extra robe. However, if one wishes to determine it by the name of the triple robe, it should be determined; otherwise, it should be used simply as a determined robe. Some say, "A determined robe should be stored without revoking its determination until the time of use. When the time of use arrives, it should be revoked, determined, and then used. For if one were to revoke it even before that, by the very act of revocation, the determination would cease, and it would become an extra robe, leading to forfeiture upon the lapse of ten days. Therefore, that which is not used or it should be placed, that should be designated. And when the revocation is made, it should be determined within ten days. And what is said in the commentary (Pārā. Aṭṭha. 2.469) ‘thereafter, use and so on is permissible,’ they say ‘that contradicts the Pāli,’ that is merely their opinion. For in the Pāli, it is said generally: ‘‘he determines or designates within ten days’’ (Pārā. 469), and ‘‘having designated a robe himself, if he uses it without revoking, there is an offense of expiation’’ (Pāci. 373), and ‘‘there is no offense if he gives it, or if one uses it trusting him’’ (Pāci. 376). And in the commentary (Pārā. Aṭṭha. 2.469), having shown revocation with phrases like ‘‘I revoke this robe or this designation,’’ and having said ‘‘use what belongs to me, or dispose of it, or do as you please with it,’’ thus, without releasing ownership, revocation is spoken of in terms of use and so on. And it is said that ‘‘from then on, use and so on are also permissible,’’ and separate use and storage are spoken of even without determination. Therefore, it appears that to use and to store a robe suitable for designation, but without the three robes, immediately after designation, and without determining it, is a separate monastic act. Moreover, since it is said to designate and revoke many bowls, it is shown that they are extra bowls upon revocation. Thus, it is established that only one of them should be determined. Therefore, it should be understood in the way presented in the commentary. A friend means a firm friend. One who is seen means one who is merely seen, not a firm friend. He is not skilled in the regulations, meaning he does not know the monastic act that it should be revoked immediately after it is designated in this way. Therefore, it is said, ‘‘he does not know how to revoke.’’ By this, it should also be understood that ‘‘revocation should be done immediately after designation.’’ The meaning is that this designated designation is permissible, just like a determined determination. 48. Thus, the method of determination and designation for robes. having shown it, now, showing the method of determination and mental stipulation for the bowl, he says, "As for the bowl," and so on. There, "patati piṇḍapāto ettha" means "patto" (bowl), the special alms-bowl, a characteristic of the Buddha's dispensation. Indeed, it is said, "Patta refers to a wing, a leaf, and also to a bowl, it is known in these three senses." In that bowl. "Pana" is a particle in the sense of "on the other hand." "Nayo" is the method of determination and mental stipulation. The method of determination and mental stipulation for the bowl, which will be explained, should be understood as different from the method of determination and mental stipulation stated for the robe— this is the connection. One who determines a bowl should determine one that is of the proper measure, not one that is not of the proper measure— this is the connection. Thereby, determination does not apply to a bowl that is less or more than the proper measure. Therefore, it shows that such a bowl should be used as a mere utensil. Indeed, it will be said, "These should be used as mere utensils, they are not subject to determination, nor are they subject to mental stipulation." Regarding "dve magadhanāḷiyo" (two Magadhan measures), here, a Magadhan measure (magadhanāḷi) is that which holds thirteen and a half palas of water according to the Magadhan scale. In Sri Lanka, it is smaller than the ordinary measure, but larger than the Damila measure. This is stated in the Samantapāsādikā: "It is said in the Andhaka Commentary that a Magadhan measure is thirteen and a half palas. It is said in the Mahā Commentary that in Sri Lanka, the ordinary measure is large, the Damila measure is small, and one Sri Lankan measure is one and a half Magadhan measures, which is of the proper Magadhan measure." Or, a Magadhan measure is that which holds five kuḍuvas and one muṭṭhi and one-third of a muṭṭhi. This is stated in the Sāratthadīpanī: "Some say that a Magadhan measure is six hundred nāḷis. Others say 'eight hundred.' According to the former's view, two nāḷis of three hundred nāḷis make one Magadhan measure. According to the latter's view, two nāḷis of four hundred nāḷis make one Magadhan measure. However, by Acariya Dhammapāla Thera, a kuḍuva is naturally four muṭṭhis, and a nāḷi is four kuḍuvas." indeed, sixteen nāḷis by that nāḷi make a doṇa. But it is said that it is twelve nāḷis by the Magadhanāḷi. Therefore, by that method, it should be understood that the Magadhanāḷi takes five kuḍuvas, one muṭṭhi, and a third part of one muṭṭhi. There, a kuḍuva is a pasa. For it is said in the Abhidhānappadīpikā: One kuḍuva is a pasa; Four of those are a pattha; Four patthas are an āḷhaka; Or four āḷhakas are a doṇa. Or, the Magadhanāḷi is that which takes four nāḷis of the four-kuḍuva nāḷi. This is said in the Vimativinodanī (Vi. Vi. Ṭī. 1.602): "By 'Damiḷanāḷi' is meant the old nāḷi." And that, with kuḍuvas of four muṭṭhis, is eight kuḍuvas. The Magadhanāḷi takes two nāḷis of that nāḷi. But they say the old Sinhala nāḷi takes three nāḷis. According to their view, the Magadhanāḷi is now four nāḷis of the current four-kuḍuva Damiḷanāḷi. And half of that Magadhanāḷi is called a pattha, which is reckoned as the old Damiḷanāḷi. And by this, the Pāli statement "the small bowl takes a pattha of rice" is consistent. And by the common people: "The worldly and the Magadhan, two patthas are declared; The worldly is sixteen palas, the Magadhan is considered double." Thus, in the world, the Magadhanāḷi is shown to be double the nāḷi. And if taken thus, the small bowl's capacity for just enough rice for sustenance is established. For it is not possible to sustain oneself by seeking alms food, piled up, with a bowl that holds less than eight kuḍuvas of rice. Therefore, it is said in the Verañjakaṇḍaṭṭhakathā: "A pattha is the measure of a nāḷi, sufficient for one person's sustenance." This is also said in the Jātakaṭṭhakathā (Jā. Aṭṭha. 5.21.192): "A pattha of rice is enough for two." And "what is given to one is sufficient for two or three." Therefore, it should be understood according to the method stated here. "Appropriate for each mouthful" means a quarter measure of rice. This is said In the commentary on the Brahmāyu Sutta in the Majjhima Nikāya (M.N.A. 2.387), it is said: "The measure of the curry is one-fourth of the rice." "Odanagatikāni" means those whose movement is the movement of rice. And "gati" means space. Because they are accustomed to entering the rice, the space for the rice is their space. The meaning is that they do not seek any other space for themselves. "By using the bowl" means by using the bowl for fetching water and so on. Having thus shown the bowl suitable for determination and suitable for stipulation in terms of measure, now to show it in terms of preparation and origin, he begins with "even for those of the right measure." Therein, an iron bowl is said to be prepared with five preparations. Not just the preparation by the smith, but it must be repeatedly prepared with various ingredients to make it a suitable blue color for a monk. Because an iron bowl is very hard, only when prepared five times, including the smith's preparation, does it become a suitable blue color for a monk. The same method applies here when it is said that an earthenware bowl is prepared with two preparations. But because it is soft, even when prepared twice, including the potter's preparation, it becomes a suitable blue color for a monk. Indeed, only a bowl thus made is suitable for determination and suitable for stipulation, not one unmade. Therefore, it will be said: "Only when the preparation and origin are well-finished is it suitable for determination. That which is suitable for determination is also suitable for stipulation" (Vin. Saṅga. Aṭṭha. 48). Whether it has come to hand or not, it should be determined and stipulated. By this, it shows that one can determine and stipulate even something far away, and that merely recognizing its location is the measure. Now, to elaborate on that very meaning, he says "if indeed" and so on. The word "hi" indicates elaboration. Therein, "I will cook and put it away" refers to the black-colored preparation. Now, to show the determination of the bowl, he says "There are two determinations of the bowl" and so on. Therein, "in the vicinity of the monastery" is said by way of illustration; even that which is far away should be determined. "Recognizing the place where it is kept" is also merely a figure of speech, the bowl itself... The characteristic itself is the standard here. Now, to show the relinquishing of the determination, he says, "Thus for one who is heedful," and so on. Therein, "or there is a hole in the bowl" means that starting from a space of about two fingers below the rim, there is a hole wherever it may be. Of the seven grains – "Sāli rice and vīhi rice, and kudrūsa; Wheat, varaka, and barley; Kaṅgu – these are the seven grains; Nīvāra and others are their varieties." – Of the seven kinds of grains that have been spoken of. 49.