English
For due to the lack of firing, it does not count as a bowl. Due to the price, whether whole or in part, not being given, it does not become one's own property; it belongs to another. Therefore, only when both the firing and the price are complete is it fit for determination. That which is fit for determination is also fit for relinquishment. Therefore it is said, "Without taking back..." and so on. "To be relinquished without taking back" means that a new bowl is to be relinquished without taking back the old bowl; the intention is to put it aside. "Kaṅgusittha" means the husk of the inferior grain among the seven grains; it is said, "with a hole just large enough for a kaṅgu husk to pass through." The explanation of the training rule concerning the bowl is finished. 2. The explanation of the training rule concerning the bowl with less than five fastenings. "Of this" means of this bowl. "By that with less than five fastenings" means being characterized by that bowl with less than five fastenings. For a bowl with less than five fastenings is taken here as a characteristic. Therefore it is said, "The instrumental case for the characteristic of 'being such'." There, "of being such" means of some kind of bowl. "That by which it is characterized is a characteristic"; in that, the instrumental case, meaning the third declension. "Characteristic" is said to be a distinguishing feature of a common state. Thus, in "with a bowl having less than five fastenings," the state of having a bowl with less than five fastenings is a characteristic of the common state of being a bhikkhu. That bhikkhu has incurred it, his bowl is the sign. If a bowl with incomplete five fastenings is called a bowl with less than five fastenings, then why is "without fastening" also mentioned in the analysis of this word? He says, "Therein," and so on. "Therein, therein" is an introduction to a statement. Whether there is a place for fastening or not, a bowl without fastening is "without fastening." "Place for five fastenings" means there is a place for five fastenings. "Not a bowl" means it is not called a bowl. It is said to be unable to be made ordinary. And this is a reason for informing another. Therefore, he says, "Therefore, it is proper to inform another." And this fastening, since it exists when there is a place for fastening, and does not exist when there is no place, is its characteristic. And to show the method of fastening, "But in which," and so on, is said. But when pierced near the rim with a bowl-piercer, due to the thickness of the bowl, it breaks. Therefore, it should be pierced below. Therefore, he says, "at the lower edge," and so on. Or it should be fastened by making a fine hole. In a fine hole, there is no need for lead plates and so on. The intention is that it should be determined simply by inserting a thread. Not only should it be fastened with lead thread and so on, he says, "molasses," and so on. "Having burnt molasses with stone powder" means having cooked molasses with stone powder, and with stone powder thus cooked. "It should be relinquished" means "Venerable Sir, this bowl of mine, acquired with a bowl having less than five fastenings, is to be relinquished. I relinquish it to the Sangha." Thus, it should be relinquished. Therefore, he says, "by one relinquishing," and so on. "By one appointed" means: "May the Sangha, Venerable Sir, hear me. If it is agreeable to the Sangha, the Sangha should appoint the bhikkhu named so-and-so as the bowl-receiver. This is the motion. May the Sangha, Venerable Sir, hear me. The Sangha should appoint the bhikkhu named so-and-so... appoints a bhikkhu as a bowl-receiver. If it is agreeable to the venerable one that such-and-such a bhikkhu be appointed as a bowl-receiver, let him be silent. If it is not agreeable, let him speak. Such-and-such a bhikkhu has been appointed by the Saṅgha as a bowl-receiver. It is agreeable to the Saṅgha, therefore it is silent. Thus do I hold this." (Pārā. 614) Thus, by one appointed by a motion-followed-by-resolution formal act mentioned in the word-division. "Saying the existing qualities of the bowl" means "saying its existing advantages, such as 'Venerable Sir, this bowl is of proper measure, beautiful, suitable for an elder'" (Pārā. Aṭṭha. 2.615). "Pattapariyanta" means "a bowl placed at the edge." "Adeseti" (indicates) means "in unsuitable places like beds, chairs, umbrellas, elephant tusks, etc." For the place of depositing a bowl is indeed mentioned in the Khandhaka section with the phrase "Monks, I allow a stand" and so on. "Aparibhogenā" means "by improper use, such as cooking gruel, dyeing, boiling, etc." However, on the way, if illness arises and there is no other vessel, it is permissible to plaster it with clay and cook gruel or heat water. "Vissajjeti" means "gives to another." But if a co-resident or a pupil, setting aside another excellent bowl, takes it saying "This is suitable for me, this is for the elder," it is permissible. Or if another takes it and gives his own bowl, it is permissible. There is no need to say "Bring me my bowl." Regarding "Ñātakappavārita" (invited by relatives): here, in a place where one is invited by the Saṅgha, it is permissible only with five ties (of cloth). But in a place where one is invited personally, it is permissible even with less than five ties. "Akataviññatti" (unrequested) means "a request made in a place where it has not been made, such as 'Venerable Sir, speak concerning the requisites'." The explanation of the training rule concerning less than five ties is concluded. 3. Explanation of the Training Rule concerning Medicines "Uggahetvā" means "having taken up," meaning "having made it taken up, or having taken it oneself without it being received." It should be understood that even after the lapse of seven days, there is no offense here because it has become non-consumable. "Why is this shown by this?" it says, "For those..." and so on. Physician Whose are these medicines, permitted by him? This is a designation for whatever is suitable for some. Therefore, it is said, "Whether they perform a medicinal function or not, they are thus designated." Now, to show ghee and fresh butter, which are objects of relinquishment for seven days, it is said, "Ghee, for example, is from cows, etc." By "etc.," goats, etc., are included. By "whose flesh is permissible," it includes other things like deer and rohita fish, besides the well-known cows and goats. For those that have milk, ghee also exists for them. Whether that is easily obtainable or difficult to obtain, it is stated to prevent confusion. "Honey from flies" means honey made by three types of flies: small bees, bumblebees, and honeybees. "Sugarcane juice" means two kinds of sugarcane juice: pure and mixed with water. However, since "jaggery water for the non-ill" (Mahāva. 284) was specifically permitted, that mixed with water is permissible for the non-ill. By "or cooked without ingredients," it shows that cooked with ingredients is not permissible. However, in the Mahāpaccariya, it is said, "Having asked whether this cooked with ingredients is permissible or not, there is no such thing as sugarcane syrup not being permissible after a meal." And that is reasonable, as stated in the Samantapāsādikā (Pārā. Aṭṭha. 2.623). "Sugarcane derivatives" means things like juice and molasses produced from sugarcane. Since "those" refers to things that have been processed, the word "those" refers only to medicines made from them, not to their raw materials. Thus, it says, "those medicines," etc. "Not their raw materials" means without accepting the causes of ghee, etc., such as milk, etc. "Fat-oil" (Pārā. Aṭṭha. 2.623) means the oil of fats thus permitted: "Monks, I permit fats as medicines: bear fat, fish fat, porpoise fat, pig fat, donkey fat" (Mahāva. 262). "Which" means which medicines. "Monks, I permit fats as medicines: bear fat, fish fat, porpoise fat, pig fat, donkey fat, received at the proper time..." cooked at the right time, mixed at the right time, to consume as oil." Thus, because the acceptance of fat for oil was permitted, "fat-oil" and so on was said. "At the right time" means before noon. "Mixed" means strained. "Therefore" means because it was permitted, therefore. By the word "clear fat," excluding human fat, because the fat of all unsuitable meats was permitted, "excluding human fat" was said. "Having cooked it oneself" means having cooked it oneself at the right time. "Even oil produced" means even oil extracted by oneself at the right time. All three kinds are permissible only at the right time. And this was said: "If, monks, it is received at the right time, cooked at the right time, mixed at the right time, if one consumes it, there is no offense." But after noon, it is not permissible to receive or to make it. And this was said: "If, monks, it is received at the wrong time, cooked at the wrong time, mixed at the wrong time, if one consumes it, there is an offense of three dukkaṭas. If, monks, it is received at the right time, cooked at the wrong time, mixed at the wrong time, if one consumes it, there is an offense of two dukkaṭas. If, monks, it is received at the right time, cooked at the right time, mixed at the wrong time, if one consumes it, there is an offense of one dukkaṭa." But by "it is permissible for seven days as non-flesh consumption," "received at the right time, cooked at the right time, mixed at the right time, to consume as oil" this shows it was said with reference to non-flesh consumption. Whatever here is like fine dust, whether it is flesh or sinew or bone or blood, that is not to be used. But if an unordained person makes oil from that received fat and gives it, how is that? He says: "by an unordained person" and so on. "On that day" means on the day it was received, on that day. But from after noon onwards, it is permissible only as non-flesh for seven days.