English
" "Yassa kassacī" means for anyone, whether sick or healthy, or old and weak, or young and strong. "Piṭṭhiṃ" means on the back; this very This is the reading. Puthuṭṭhānaṃ is the broad hand of a palmist, Puthupāṇikaṃ is that which is done by it, Hatthaparikammaṃ is hand-work, Therefore it is said, "It is called hand-work." Sabbesanti means for all, Whether bathing or not bathing, for all. 245. Kaṇṇatoti means from the ear-hole. Vallikā is so called because it is like a creeper, Such as a string of pearls or other hanging ornaments. Palambakasuttanti means a hanging thread, That by which it is let loose and hangs, That very thread is a palambakasuttaṃ. Valayanti means they twist the hair. 246. Dumāsikaṃ is that which is appointed for two months. Duvaṅgulaṃ is that which has two fingers, Referring to the hair. Ubhayenapīti means by both, That is, by both the two-month and two-finger measure. Ayampi ukkaṭṭhaparicchedova vuttoti yojanā: This too is stated as the maximum limit. Tatoti means from that, From the two-month and two-finger measure. Osaṇṭhentīti: Here, to show that it means to smooth and settle by scraping, He says, "Olikhitvā sannisīdāpentīti" (scraping and settling). Dantamayādīsūti: The word ādisaddena (etc.) includes those made of bone and so forth. Hatthaphaṇenāti: By a comb in the form of a hand. Cikkhallenāti: By a resin similar to mud. Udakatelenāti: Here, to clarify the meaning, Whether it means water and oil, Or oil in the form of water, He says, "udakamissakena telenā" (by oil mixed with water). By this, he shows the meaning of the word udakatelaṃ, As oil mixed with water. Uṭṭhalometi means with raised hair. Hatthaṃ temetvāti means having moistened the hand, Having moistened the hand with water and oil. Uṇhābhitattarajokiṇṇasirānampīti: Uṇhābhitattarajokiṇṇasirā are those whose heads are afflicted by heat and covered with dust. Or, uṇhābhitattasirā are those whose heads are afflicted by heat, Rajokiṇṇasirā are those whose heads are covered with dust. Uṇhābhitattasirā and rajokiṇṇasirā are uṇhābhitattarajokiṇṇasirā, With the elision of the latter part in the former compound. Tesampi means even for them. Allahatthenāti means with a wet hand, Or this is the reading itself. 247. Yesu kaṃsapattādīsu mukhanimittaṃ paññāyati: The connection is that in all such bronze bowls and so forth, Where the image of the face appears, All those bronze bowls and so forth. Yattha katthacīti means in whatever place, Whether in a mirror or in a water-bowl, this is the connection. Sañchavi nu khoti means has it arisen? Is the skin not, am I not old, thus the connection. "Smearing the face" - here, with what do they smear? He says, "with face-smears that make the skin clear and radiant." By "manosilāyā" he shows that manosilā itself is manosilikā. "Tāni" refers to the marks. "Haritālādīhipi" - the word "pi" (also) shows that it's not only with manosilikā, but also with haritāla and so on. 248. "Monks, dancing is not allowed," and so on - thus the determination should be understood. "When one makes others dance" or "when one is made to dance by others." "Sādhugītaṃ" means a beautiful song connected with impermanence, etc., or a song of good people. "Even a song with teeth is not allowed" - this is the connection. "Yanti" means a song. "Pubbabhāge" means in the part before singing. "Gāyāpentassāpi" means even when one makes others sing. "Yaṃ pana" refers to the action. "Where one strikes, there is no offense in striking" - thus the connection. "Sabbaṃ" means all dancing, singing, and playing of instruments. "Passato" means for one who sees and one who hears. For hearing is also included in seeing, either by ekasesa (ellipsis) or by a general designation. "Vihārato" means from a dwelling place without dancing, singing, or playing of instruments. "Vihāranti" means a dwelling place for dancing, singing, and playing of instruments. "Asanasālāyā" means in a dining hall located in the village. 249. "Sarakiriyaṃ" means the action of the voice. By this, he shows the meaning of "sarakutti" here as "the making of the voice." "Aladdhaṃ samādhiṃ" - this is the connection. "Pacchimā janatā" - here, since there is no group without its constituent parts, and no constituent without its group, the suffix "tā" can be in its own sense. So he says, "the later people." "Taṃ taṃ vattaṃ" means that particular observance, such as the Suttanta observance. "Akkharāni vināsetvā" means by distorting the letters, by saying otherwise what should be said otherwise, and by saying short where it should be long, etc. "Dhamme pana" - here the word "pana" is a particle indicating distinction. The meaning is that a distinction from a song should be understood. "Suttantavattaṃ" means the recitation of a Suttanta as an observance. The same method applies to "jātakavattaṃ gāthāvattaṃ" (Jātaka observance, Gāthā observance). "Taṃ" refers to the observance. "Yadi p" (if p) Not destroying it, it is not proper to make it too long. This being so, as the Suttanta recitations etc. are, how should they be shown? He says, "with a square recitation," etc. There, "with a square recitation" means with a complete recitation. "Circular" means full, round images on all sides, is the meaning. By "spoken with a voice," he shows the meaning of the word "sarabhañña" here as "that which is spoken with a voice." The connection is, "there is indeed sarabhañña." The methods of reciting the "wave-recitations" etc. are not present now. And the thirty-two recitations are merely a number, not something to be counted. Therefore, in the commentaries, it is said, "the methods of reciting the wave-recitations etc. are lost practices." "Atthi" means they exist. This word "atthi" is indeed an indeclinable particle. "Among them" means among the thirty-two recitations. "Which" refers to the recitation. Even though the recitation methods are lost practices, showing the common characteristic of all of them, he says, "of all," etc. There, "of all" refers to the thirty-two recitations; "characteristic" is the connection. Having said "without destroying," making that very meaning clear, he says, "without making a change." There, "making a change" means speaking by making a syllable endowed with more mātrās than it is complete with. And not doing so, but proceeding in a manner suitable for a recluse, in a square way, that is the characteristic, is the meaning. Here, regarding "outer wool," he says the word "bāhiralomi" is a neuter noun in the sense of "having the woolly hairs outside." By "woolen cloak," he shows the elision of the latter part of the compound here in "uṇṇī." Or, by the word "cloak," he shows the form of the taddhita suffix by making "uṇṇī" mean "this has wool." Showing the implication of the statement "a wrong-doing for one who wears it thus," he says, "the hairs not..." having done that, it is proper to wrap it.” 251. “Cutting off a limb” means “cutting off a limb itself.” Or, it means “cutting off a limb is a grave offense.” It means “cutting off a limb when there are signs such as being bitten by a snake or an insect.” 252. “It has arisen” means it has arisen by way of acquisition. Making its arising clear, he says “that one,” etc. There, “that one” refers to the householder of Rājagaha, and it is connected with “plays.” “His” refers to the householder. This word is the genitive of possession in “in the net,” and the dative of recipient in “it has arisen.” “That” refers to the sandalwood lump. “His” refers to the householder. This word is the genitive of possession in “men,” and the dative of recipient in “gave.” “Power of transformation” means power that operates by way of various transformations or alterations. “Power of determination” means power that operates by way of determination. “Lay followers offer” is the connection. “Having made a sauce” means having put in a sauce. “That” refers to a golden plate, etc. “Even to touch” – the word “pi” (even) indicates that it is proper to accept it beforehand. “Or by communal use” – the word “vā” (or) has the meaning of “pana” (but/indeed). The meaning is “but indeed by communal use.” “Or lay followers' broken vessels” – the word “vā” (or) has the meaning of inclusion. The meaning is “even lay followers' broken vessels are proper.” Because bronze, iron, and iron rings are of the same kind, it is said “bronze... etc.... included.” 253. “To write” is said, is the connection. Here, regarding “natural circle,” is it a circle not cut even as much as a makara-tooth? He says, “it is indeed a circle cut like a makara-tooth.” 254. “Having struck” means having struck each other by turning. “It is proper to place three bowls one above the other” is the connection. A “ground-stand” is a ring-stand made of ivory, etc., close to the ground. A “wooden-stand” is a stand made from a single piece of wood. A “stick-stand” is a stand made from many sticks, starting from four sticks. It is said that wood like the tip of a drill is on supports made of sticks. "Having taken" means having taken the bowl itself; only one should be placed, this is the explanation. "Right there" means at the very edge of the plaster. "For spreading" means for expansion. "On the outer side" means on the outer side of the wall. "Made" means made for the stability of the wall. "Here" means when arranging. "The cloth spread on which the bowl is placed" means that cloth is called a rag, this is the explanation. "And in that" means in the rag. "Where" means in which sand. "Does not get spoiled" means the bowl does not get spoiled. "Bowl stand" means a shelf made for placing the bowl. "Utensil pot" means a pot for putting bowls and other utensils. "Wherever" means on a wall peg or similar, on anything whatsoever. "For one who hangs" means for one who hangs the bowl in a bag. "Or it may be made for sitting or sleeping," this is the explanation. "By another" means by something other than the bowl.