English
" he asks. "Here, a group means four," and so on. This shows that two or three are not called a group, but four and more are called a group. In "taṃ panetaṃ," the word "eta" is an embellishment of speech, because among the two pronouns, the former is generally predominant. "Pasavati" means it grows, it arises. "Vevacanena" means by a synonym, or "bhattena nimantemi, bhojanena nimantemi" by a पर्याय (alternative expression). "Bhāsantarena" means by a language other than the original language. The connection is "bhikkhus invited together." "Hī" means indeed, or because. "Pamāṇaṃ" means reason. "Cattāro" should be connected with the word "vihāre" by changing the gender. The word "ṭhitesuyeva" is a collective of determination. The connection is "one is invited." The connection is "four bhikkhus should make known." "Pāṭekkaṃ" means the state of each one, meaning separately. The connection is "they should make known either together or separately." It is said "mahācammassa" because the inner skin is thicker than the outer skin, which is the skin of the body. "Phālaṃ etesaṃ pādānaṃ sañjātaṃ" means split, they produce. The connection is "pahaṭamatte sati" (when it is struck). "Lesena kappati" means the mind that has arisen is "lesakappiyaṃ" (suitable for a trace). "Suttañca" means the thread for inserting the needle-loop. "But there is a time for making robes, just as there is a time for giving robes separately; why is 'yadā tadā' (whenever, then) said?" he asks. "Visuṃ hī" and so on. "Hī" means indeed, or because. The meaning is, "Because there is no time for making robes separately, just as there is a time for giving robes separately, therefore I said 'yadā tadā'." Therefore, the bhikkhu who makes it, by him it should be eaten. are joined. A needle-wrapper is one who, having joined two pieces of cloth for sewing, pierces them with a needle. "Considers" means arranges in terms of five sections, seven sections, and so on. "Cuts" means cuts with a knife or with the hand. "Moghasutta" means a delusive thread. Delusion is "mogha," a deluded mind at the point where one should grasp or discard. The cutting of that thread is "moghasutta." "Āgantukapaṭṭa" is a strip placed on top of the main strip in a two-strip robe. "Paccāgata" is found in strip-robes and so on. "Binds" means binds the visiting strip with the main strip. "Anuvāta" is a strip that is woven or bound around the robe. He cuts it. "Ghaṭṭeti" means joins the two ends of the anuvāta together. "Āropeti" means places it on top of the robe. "There" means on the robe. "Makes a thread" means twists a thread for inserting the needle loop. "Valeti" means twists and winds it onto a thread-winding stick. "Pipphalika" is a knife. It is called "pipphali" because it splits even what is dear. That very "pipphali" is called "pipphalika." "Niseti" means sharpens it. The meaning is, he sharpens it. The one who says "except this" is the connection. Because the journey is two gavutas, it is said "within half a yojana, a gavuta." The connection is "should be eaten by one who has ascended." "Yattha" means at which time. "Sannipatanti" is said in the plural. "Paribbājako" is one who avoids evil. Or, one who takes on the appearance of a wanderer and goes, moves, or proceeds is a "paribbājako." "Paribbājaka" is the state of a wanderer, known from the meaning of "bhāva" (state) without the "bhāva" suffix. "Paribbājakasamāpanno" means one who has attained that state. Alternatively, "Paribbājakasamāpanno" means one who has entered among wanderers. The word "etesam" is a collective determination in the phrase "yena kenaci." 220. The connection is "even those monks who eat." "Tattha" refers to the phrase "two or three together." "Animantitacatuttha" means the fourth person who is uninvited, for which group of four. by an uninvited person. or the fourth, the uninvited fourth. The same method applies to other fourths. "Here" means in this Dispensation. "Invites" means invites with an improper invitation. "Among them" means among the four bhikkhus. "He" means the lay follower. "Other" means other than the bhikkhu who has not come, or other than the invited bhikkhu. "Arrived at that moment" means arrived at the moment of asking and speaking. "Hī" is an elaboration. "There" means in that place, or in the house. "By them" means by the bhikkhus who are the agents. "He" means the alms-round bhikkhu. "Even if not coming" means even if not coming by himself. "You will receive" means you will obtain. "He also" means the novice also, the meaning is not only the alms-round bhikkhu. "There" means in the case of the sick fourth, or among those four. The sick one, however, is a filler for the group for the others, this is the connection. "As a group filler" means as a group filler obtained at the right time. "Four-groups" means the fourth for robe-giving, the fourth for robe-making, the fourth for journeying, the fourth for embarking on a boat, the fourth for the great assembly, and the fourth for the meal of ascetics—these are six four-groups. When combined with the previous ones, eleven four-groups are to be understood. "One learned bhikkhu is seated" is the connection. "Among them" means among the three bhikkhus, "goes when they have gone" is the connection. Even if they have eaten, come back, and are standing, there is no offense. Why is there no offense for all? Do not four bhikkhus take together? He says, "For five..." and so on. "Hī" means truly, or because. "Only of meals" means not of gruel, snacks, fruits, and other things. "And those" means those foods with which there is no disagreement. "By them" means by the four bhikkhus. "Those" means gruel and so on. "Thus" means therefore there is no offense, this is the connection. "Someone sent, an unlearned person, says" is the connection. "Sent by one who wishes to do" is the connection. "Take the meal" or the word "vā" also includes the phrases "take the rice," "take the food," "take the meal," "take the provisions." "Those who accept the invitation" are the invited ones. "Engaged in the alms-round ascetic practice" are the alms-round bhikkhus. "On the next day, venerable, it was said" is the connection. Having carried having removed. From that, from that speaking, others are connected. Scattering, various scattering. They, such and such villagers. It was said, thus it is connected. Even he, even an unlearned person, not just villagers, that is the meaning. Why do I not obtain, sir? Thus it is connected. Similarly, in "How did they invite, sir?" From that, for that reason. This, this village. That, this is a word used in the sense of a place, for the meaning is, "you wander in that village." What is the purpose of this? In this questioning. Do not be heedless, thus it is connected. On the second day, on the second day from the day of invitation. In the main village, or in a nearby village. Being is only one because it is an action, therefore, it should not be in the plural expecting an agent or an object or a connection, thus it was said, "they should not be difficult to admonish." Among them, when the villagers are feeding, thus it is connected. In the refectory, for it is called "refectory" in the sense that one eats in it when there is no food, and people enter it, and it is that hall. But otherwise, the word "atha" means "from that." There and there, in that and that place, in the middle of the street and so on, that is the meaning. Having done it beforehand, it is said that before the bhikkhus have left the village. It is not proper, because it was sent saying, "take food," it is not proper. But those people who feed, thus it is connected. In the word "return," in the verb "return." For whomever it may be, it is for the purpose of whomever, thus it is connected. It is proper to return, because "take food" was not said, it is proper to return. Having made a connection, having made "return, sir" undisturbed by the word "sir." "Sit down, sir, take food," when "sit down" is said interrupted by the word "sir," sit down. It is proper to sit. Then, without making a break with the word "bhante," but connecting it as "sit, take food," when it is said, it is proper to sit. This method is extended by "this is the method." The second. 3. The Rule on Successive Meals 221. In the third, explaining the meaning and connection of the passage "na kho…pe… karontī," it is said, "by which rule," etc. There, "by which rule" shows the meaning of the word "yathā" in "yathayime manussā" as "yaṃ." "Tena" means "by that rule." This shows the specified nature of the word "yathā." "Ñāyatī" shows the remaining part of the verb phrase. The words "sāsanaṃ vā dānaṃ vā" show the meaning of the word "idaṃ." "Buddhappamukhe saṅgheti" means "to the Buddha-headed Saṅgha"; these are locative cases in the sense of dative, meaning "a gift to the Buddha-headed Saṅgha." "Parittaṃ" shows the meaning of the word "oraka." "Lāmakaṃ" negates the meaning of "parivāra" for the word "paritta." Explaining the meaning of "kirapatiko" as "one appointed to the task of a kirā," it is said, "in 'kirapatiko'," etc. "So" means "that kirapatiko." The connection is "causes work to be done." "Upacāvasena" means "by way of convention," "by way of indication," or "by way of principal." The intention is that not only jujubes, but many other edibles and foods are prepared. "Badaramisso" means "mixed with jujubes," or "badarasāḷavo," so it is said, "badarasāḷavena." Honey, sugar, etc., mixed with jujube powder, is called "badarasāḷavo." 222. When it is said, "ussūro" means "the sun has risen high in this time," it is said, "atidivā" meaning "too late in the day." 226. This means "this designation of food is proper." "Pañcasu sahadhammikesu" is a collective for determination, the connection is "of such and such a name." If it is proper to designate even in person, then why does he not designate for the Buddha who is present with him? It is said, "sā cāyaṃ," etc.