English
Intimacy through friendship is "friendship intimacy"; that friendship intimacy is to be enjoyed by the world, so it is "world-pleasing friendship intimacy"; its power is "lord," or it is dependent on it, thus "by world-pleasing friendship intimacy." "Goes upstream" means going upstream, showing this he said, "upstream," etc. "Upstream" here means against the current. Therefore, he said, "against the current of the river." Connecting the mātikā word "uddhaṃgāminiṃ" with the padabhājaniya "ujjavanikāyā," he said, "because indeed," etc. "Yoti" means a monk. Upstream. from going against the current. By that, by that reason. Of 'it is', of the word "going upwards". 'Downstream' here means 'downwards', so he says "downstream". And of 'it is', the word 'and' refers to the former. There, in the statement "either going upwards or going downwards". They, they carry the boat, is the connection. For proper arrangement, for arranging properly face to face, the meaning is for making it straight. In this, in the boat. Referring to the division of the word "except", he says "the ablative case in the sense of use". When "except" is expected in the mātikā word, the ablative case in the sense of exclusion is also appropriate. 189. One bank is a village-less forest, is the construction. By the calculation of half a yojana, there are pācittiyas, is the connection. Even when going through the middle, the word 'and' shows what to say about going by the side of the village-less forest bank. Not only in the river, not only in the river is there no offense, is the construction, the intention is that there is no offense in other places like the ocean. And whichever bhikkhu goes, is the connection. Indeed, or because. 191. Miscalculation of time, miscalculation of landing place, miscalculation of boat, there are three kinds of miscalculation. There, referring to no offense due to miscalculation of time, it is said "ascending by miscalculation". By other miscalculations, there is an offense, showing that meaning, he says "here too", etc. The eighth. 9. The precept of cooked food 192. In the ninth, when the great nāgas, the great arahants, are present, the meaning is that he invites the young bhikkhus, who are like servants to the great arahants. Otherwise, either due to a change in case ending or due to a remaining part of the text, in another way. Showing that a conversation that has reached the middle is an 'antara-kathā' (intermediate conversation), he says "end", etc. It was scattered, it was made, when it is said 'not made, spoiled', he says "it is a conversation being made". With half an eye, with a half-closed eye. By them, by the elders. 194. Obtained, worthy of obtaining. Of 'it is', of the word "cooked by a bhikkhunī". To be begun properly. To show that it means 'undertaken', he says: "It is called undertaken." Of what is prepared: of food that is cooked. The undertaking of householders: the householder's undertaking; this is a genitive case of agency. From that: from that food. Except for: without. Explaining that meaning, he says: "Except for that almsfood." But it is said in the word analysis: this is the connection. The word "by relatives who have invited" is the agent of the word "not undertaken." From the meaning: from the meaning of not cooked by a bhikkhuni. Therefore: because in meaning it is indeed undertaken, therefore. 195.Prepared: made ready. To show that "naturally prepared" means "prepared by nature," he says: "by nature," and so on. But it is said in the Mahāpaccari: this is the connection. Of him: of that very bhikkhu. Of another: of another bhikkhu from that one. 197.Even if cooked by a bhikkhuni: the word 'pi' (even) shows that there is no question of what is cooked by a bhikkhuni. The ninth. 10. The Rule on Seclusion 198. In the tenth, "and the meaning of the Pāḷi," here the word 'Pāḷi' should also be connected with the word 'vinicchaya' (decision) as "Pāḷi decision." Indeed: truly, or because. The word "this rule" is an agent with the same meaning as the word "one section," and it is the object of the word "enacted." Above: in the Acelakavagga. The tenth. The Chapter on Admonition, the third. 4. The Chapter on Food 1. The Explanation of the Meaning of the Rule on Almsfood in a Dwelling 203. In the first of the Chapter on Food, to show that "almsfood enacted in a dwelling" is "almsfood in a dwelling," he says: "all around," and so on. Enclosed: a dwelling surrounded, this is the connection. Those who go a long way: travelers. Those who are ill: those who are suffering, the sick. Those who have a fetus, a being in the womb: pregnant women. Those who have expelled impurities: renunciants; "suitable for them," this is the connection. Where beds and chairs are enacted: a dwelling with enacted beds and chairs; that. The connection is: having made a dwelling with many sections for rooms, with many main sections. There: in that dwelling. Of those various ones: of travelers and so on. The meaning of the word "yesterday" is past. Because it is a word for both the immediate past day and the immediate future day, here, as a word for the immediate future day, he says "even tomorrow." The construction is "where have they gone?" Showing the nominal root of the word "kukkuccāyanto" (being remorseful), he says "kukkuccaṃ karonto" (doing remorse). 206. By "half a league or a league," he shows the object of the word "to depart." By "to go," he shows the meaning of the word *kamu* (to step, to go). To show that the word "anodissā" is a *tvā* participle, "anuddisitvā" (without indicating) is said. One who throws a snare is a *pāsaṇḍa*. The meaning is, one who casts the snare of wrong view into the minds of beings. Or, one who throws or casts the snare of craving and the snare of wrong view is a *pāsaṇḍa*; that *pāsaṇḍa*. The construction is: "as far as the meaning is, so far it is prescribed," meaning "as much as is meaningful, so much is prescribed." "Yāvadattho" is also a reading; the meaning is the same. The letter 'd' makes the word connection. "To eat once" means to eat once a day. Therefore, he says "it should be eaten once a day." "Here" means in this training rule. The connection is "or prescribed by one family." The intention is: it is not allowable to eat because it was prescribed as one. The construction is "alms prescribed by various families." The intention is: it is allowable to eat because the various families, not being one, prescribed it separately. The connection is "even if the alms are cut off." "Having cut off" means having cut off due to evil thoughts like lack of faith. 208. "Having resided repeatedly" means having resided again and again. Since one is going on the way, "going, one eats" may be appropriate. But in the place one has gone, since one has gone, how is it? Even the near present is past, and since it is included by that, it is appropriate. Like in "From where, O bhikkhu, do you come?" and so on (Samyutta Nikaya 1.130). Indeed, its proximity is also like that. Since there is normally no offense regarding what belongs to various families in various places, "no offense" is said with reference to what belongs to only one family in various places. Because of the interruption of what was begun, "one may eat again on the same day." It was said. Although it is generally said "Odissa" (referring to a group), it should be understood as bhikkhus, so it says "only for bhikkhus." First. 2. The Rule on Group Meals 209. In the second, showing the reason for the loss of gain and honor, it says "he, it is said," and so on. "He" is Devadatta. "Was" and "became well-known" should be combined. By Ajātasattu: by Ajātasattu, because he was an enemy to his own father, the king. In the phrase "having caused to kill," it is a causative action. The king: King Bimbisāra. In the phrase "having caused to kill," it is the action of the root verb. He caused to kill: the archers sent to kill the Buddha by hiding. Secretly concealed: hidden and concealed. By conversation: by a conversation of concealment. The word "even the king" is the action of the root verb in the phrase "caused to kill." He threw: he cast forth. From that: from that which was said, they arose afterwards, is the connection. Those dwelling in the city: citizens. The king: King Ajātasattu. A thorn to the Dispensation: because he was like a thorn to the Dispensation, a thorn to the Dispensation. From that: from expelling. Even attendance: even attendance, or even for the purpose of attendance. Others too: others apart from the king. His: Devadatta's. Any food, solid or soft, should be combined with "should be given." Or any salutation, etc., is connected with "should be done." Showing the reason for eating after having informed families, it says "let me not," and so on. He eats, being one who supports, is the connection. 211. Why do those who do not accept the meal obtain few robes? It says "for those who do not take the meal," and so on. 212. Why do they invite the bhikkhus who are making robes with a meal? It says "in the village," and so on. 215. In "nānāverajjake," "rajjaṃ" is the kingdom of the king. "Virajjaṃ" is a different kingdom, a dissimilar kingdom. "Nānāvirajjaṃ" is various kinds of different kingdoms. "Nānāverajjakā" are those who have come from various different kingdoms. It says "there is growth in the middle" as "those who have come from various other kingdoms." From other kingdoms: from kingdoms other than Rājagaha. "Rañjitabbaṃ" (to be delighted) is the non-existence of the gerund when it is said "rañjanti" (they delight). regarding which it was said, "The reading is also 'nānāverañjake.'" 218. "Gaṇabhojane" means the meal of a group, a group meal; the eating of a group meal is a group meal. The meaning is, "There is an offense of expiation in that group meal." The elision of one "bhojana" word should be understood, as in "rattūparato" and so on. "But is not a group two or three, as in the Uposatha?