English
In that means while caring. He desires to give to his co-residents and so on means without setting aside goods for the Sangha or providing lodging for new monks, he desires to give to his own co-residents and so on. It is permissible to give to co-residents and so on means because not the entire monastery has been taken as personal property, but only a part of it, it is permissible to give to co-residents and so on. This is the meaning. It is said, "It should be cared for" is the interpretation. Here there is the reading "said," but it is not a reading, as it is a form of the phrase "but in the Kurundi it is said." Another statement to be made, this too, is said in the Kurundi itself is the interpretation. What is said He said, "Two monks," and so on. The connection is: two monks doing. By whom: by the monk. He is the owner: meaning, the monk who first took that land, he is the owner. In a suitable place: in a suitable dwelling place. That: making it personal. And what is the cost of the work, is the connection. And here, the cost of the work means the cost of the work done in that monastery. It is said that the cost of the monastery should be given. His: of the one making it for the Sangha. There itself: in the monastery that was made. Having made a dwelling: this is the locative case in the sense of proximity, meaning, near the made dwelling. Shade-providing, fruit-providing: meaning, providing shade and providing fruit, bringing shade and fruit. Having informed: having informed the Sangha. Owners: owners of the trees. Should be removed: should be taken away. "Without taking even a Sangha creeper," by this it shows that if one takes something belonging to the Sangha and builds a monastery on Sangha land, it belongs to the Sangha. Showing half the share in two-storied, three-storied, and so on, palaces, he says, "The palace itself is," and so on. The connection is: the upper palace. He: that monk who built the monastery, the connection is: his lower palace. In the monastery: in the Sangha monastery, meaning, near the monastery. In an unmade place: in a place where a mound or an entrance gate has not been made before. A mound or an entrance gate: a mound or an entrance gate of the Sangha monastery. Outside the wall: outside the wall, or from the wall. His: the connection is: it belongs to that monk who made the mound or entrance gate. Uneven, such as a mountain cave, is the connection. Without a reason: without a reason for a difficult task. It is made: a mound or an entrance gate is made. There: in the mounds and entrance gates, it is said that the Sangha has no power, is the connection. To take the best bed, is the connection. Having come again: having gone away and come again. His: of that monk who took the new work. This: that dwelling. Other stories about the rejection of use, and so on. 324. "They do not over-take," here the prefix "ati" means "taking," the word "hara" means "taking." He says "for eating" (bhuñjanatthoti) meaning "they do not eat after carrying it elsewhere." The phrase "that which is a couch or chair, etc." (yaṃ mañcapīṭhādīti) is the construction. "There" (tatthāti) refers to the Undriya Great Monastery. "That" (tanti) refers to the couch, chair, etc. "Therefore" (tasmāti) means "because he permits, therefore." "That" (tanti) refers to the couch, chair, etc. "Elsewhere" (aññatrāti) means "to another monastery." "Healthy" (aroganti) means "healthy because it is not damaged or worn out." "In that monastery" (tasmiṃ vihāreti) means "in the Undriya Monastery." "In that" (tasminti) means "in the Undriya Monastery." "From there" (tatoti) means "from the Undriya Monastery." "Well-joined" (suyojitānīti) means "well-joined." The meaning is that there is no original gift or reciprocal gift. "From a abandoned monastery" (chaḍḍitavihāratoti) means "from a Sanghika monastery abandoned by monks without concern, and from a personal monastery abandoned by an individual with concern." "During the residents' time" (āvāsikakāleti) means "during the time the residents are present." "From there" (tatoti) means "from the abandoned monastery." Here, regarding "for the purpose of increase" (phātikammatthāyāti), the word "phāti" means "increase," so he says "for the purpose of growth" (vaḍḍhikammatthāyā"ti). "Here" (etthāti) refers to the reading "phātikammatthāyā"ti. "Circular mat" (cakkalikanti) means "it moves in a circle" (cakkākārena lāti pavattati), or "it takes a circular shape" (cakkākāraṃ vā lāti gaṇhātīti cakkalaṃ), and that is a "cakkalika," a foot-wiper. "Made by wrapping with blankets, etc." (kambalādīhi veṭhetvā kata"nti) shows the manner of its making. "By which" (yehīti) refers to the feet. "Water" (udakanti) refers to the water that moistens the dwelling. The construction is "water is not perceived" (udakaṃ na paññāyatīti). The construction is "it is not proper to step with sandals" (saupāhanena akkamituṃ na vaṭṭatīti). "On a plastered floor" (sudhābhūmiyanti) means "on a floor plastered with lime." "On a dung-covered floor" (paribhaṇḍabhūmiyanti) means "on a floor covered with cow dung or sand." "Feet" (pādāti) refers to the feet of the couch. "In that" (tasminti) refers to the cloth. "Placing" (ṭhapentassāti) means "placing the feet of the couch." "Among them" (tatthāti) refers to those monks. "Residents" (nevāsikāti) means "those who reside permanently are residents." "They place" (ṭhapentīti) means "they place the feet of the couch." "Just so" (tathevāti) means "just as the residents use it, so too it is proper for visitors to use it." Here, in "or a white wall" (setabhitti vāti), the word "vā" (or) includes blue walls, etc. Because it is stated generally with "or a door or a window, etc." (dvārampi vātapānampī"tiādinā), doors, windows, etc., even if not prepared, should not be leaned against. The connection is "or by any object, such as cloth" (kenaci vā vatthādināti sambandho). By "having been" (hutvā"ti), the phrase "with washed feet" (dhotapādakā"ti) is implied. In the word "nipajjituṃ" (to lie down), it shows the state of being an adverb of action; in the word "bhikkhū" (monks), it refutes the state of being an adjective of the agent. In what place do they feel remorse to lie down? He says, "in a place to be trodden upon by washed feet." By this statement, "This is a synonym for a place to be trodden upon," he shows the meaning of the reading "dhotapādake" as "dhotapādakaṃ" is a place where a washed foot stands, and "in that dhotapādakaṃ." This is the name "dhotapādake." Here, in "paccattharitvā" (having spread over), by what is it spread over? He says, "by a covering." By this statement, "by one's own property," he rejects covering with a communal covering. "Even when sleeping" (niddāyatopi) means also due to the cause of sleeping; the connection is "contracted" (saṃkuṭite). Or else, "even when sleeping" (niddāyatopi) means even of one who is sleeping. In the word "sarīrāvayavo" (body part), it is the genitive case of possession; in the word "āpattiyevā" (it is an offense), it is the dative case. The connection is "when touching the hairs." By this statement, "by way of use," he shows that there is no offense for one touching with a body part without making use, by some action. To touch with the palm of the hand, or to touch with the sole of the foot, or to step on, the application should be understood as appropriate. Showing the meaning of the word "by way of use," he says, "of one removing a bed or chair," and so on. Discourse on the Authorization of Communal Meals and So Forth 325. By "the meal of the Saṅgha," he shows the genitive compound of the word "saṅghabhattaṃ." The interpretation is that they are not able to make a meal brought for the benefit of the Saṅgha. In "uddesabhattaṃ" (meal by designation) and so forth, the meaning should be understood thus, this is the interpretation. By "to make a meal for monks obtained by designation," he shows the meaning of the word "uddesabhattaṃ" as a meal to be made for monks obtained by designation. "Just so" (tatheva) means just as monks obtained by designating from the Saṅgha, just so. "Having delimited" (paricchinditvā) means having delimited by "one or" and so forth. "Of them" (tesaṃ) means of the monks obtained. By this, the word/meaning is "nimantanabhattaṃ" (meal by invitation), a meal to be made for monks obtained by invitation. shows the meaning. "Having cut the tickets" by this, the meal to be made by cutting the tickets is a ticket-meal, he shows the meaning of the word. "Fortnightly" means "on observance days" and "on the first day of the lunar fortnight," thus it is to be understood as regulated. A meal to be made on the fifth day and so on of the fortnight is a fortnightly meal. A meal to be made on an observance day is an observance-day meal. A meal to be made on the first day of the lunar fortnight is a first-day-of-the-lunar-fortnight meal, that same meal is a first-day-of-the-lunar-fortnight meal. "Designated meal, invitation" here the word "iti" means "and so on," for the meaning is "they have attained this usage of 'designated meal, invitation' and so on." Why does he allow a Sangha-meal without allowing only designated meals and so on? He says, "Because..." and so on. There, "because they will be able" is the connection. "They" are the people. "That too" means the Sangha-meal too. The word "pi" (too) refers to designated meals and so on. Showing the details of Sangha-meals and so on, he says, "There..." and so on. "There, there" means in the passage "Sangha-meal, designated meal" and so on, thus the decision is to be known. Or, "there" is the locative of determination among Sangha-meals and so on. "For us who are eating, today ten or twelve days have passed," is the connection. "From another" means from another place. "There" means in the Sangha-meal. "To be said" means people are to be told. "That" is the Sangha-meal, the object of the verb. "For us" is the causative object.