English
"Sā ayaṃ vikappanā saṅgahitā" means "this designation is included." connection. Why is it not proper for the Blessed One to make a choice? He says, "Because in the Blessed One..." and so on. "Hi" means truly, or because. "Done by the Sangha" is the connection. 229. The words "dve tayo nimantane" are gender inversions, so he says "dve tīṇi nimantanāni." "To be invited by these" means invitations, meals, one eats; this is the connection. The explanation is "two or three families scatter." "Sūpabyañjana" means soup and curry, soup-and-curry. The intention is "no offense due to being mixed together." "Mūlanimantana" means the first invited meal. "Anto" means below. "Even one morsel" means even one mouthful. "In whatever way" means in this way or that way. "Tattha" means in that meal. "Or a flavor" means or a flavor other than milk. The explanation is that the milk or that flavor by which the rice soaked in milk-flavor becomes one flavor, they scatter that milk or that flavor. Indeed, the word "yaṃ" (which), placed in the latter clause, implies the word "taṃ" (that) in the former clause. Rice mixed with milk is milk-rice. Similarly, flavored-rice. "Aññepi" (others too) means others besides those who give milk-rice or flavored-rice. The intention is "no offense due to not being mixed with the rice." The word "bhuñjantena" (by one eating) is the agent in the word "bhuñjituṃ" (to eat). "Sappipāyāsepi" (even in ghee-porridge) means even in meals made with ghee and porridge. "Tassa" (his) means of the great lay follower. To show the appropriateness of the two commentarial views, "there is an offense" and "it is proper," by means of the Mahāpaccariya, it is said, "in the Mahāpaccariya..." and so on. Indeed, the two commentarial views differ only in their implied meaning, but in essence, they are one. "Stated in the Mahāpaccariya" is the connection. "Ekovā" (only one) means only one from the pot. "Paramparabhojana" (successive meal) means a meal from one person to another. "Nimantitamhā" (I am invited) means "I am invited, am I not?" "Āpucchitvāpi" (even having asked) means even having asked the great lay follower. "So" (he) means the bhikkhu who gives thanks. "Taṃ" (him) means the bhikkhu. "Añño" (another) means a certain one. "Kiṃ" (what) means why. "Nimantitattā" (because of being invited) means because of the state of being invited. Even if invited by the entire village, being together, of the invited one, what... ppati, "not separately, separately" he said, "having become one." "Even in a crowd" means even in a group of those who, having been exhorted, are doing merit. Showing the manner of invitation for the word "being invited," he said, "take food." "By which part" means by which tip, by which portion. Among the two Theravāda traditions, the tradition of Mahāsumatthera is appropriate, so it was mentioned later. The third. 4. The Training Rule concerning Kāṇamātā. 230. In the fourth (sutta), in "Nakulamātā" and so on (A.N. 1.266; A.N. Atthakatha 1.1.266), the meaning "the mother of Nakula, the Blessed One, is Nakulamātā" and "Nakula and the Blessed One's mother, that is Nakulamātā" are both possible. In "Uttaramātā" and so on, only the meaning "the mother of Uttarā is Uttaramātā" is possible. Among these, just as for the word "Uttaramātā," for the word "Kāṇamātā," only the meaning "the mother of Kāṇā is Kāṇamātā" is possible, thus he said "the mother of Kāṇā." Showing that her daughter was known by the name "Kāṇā," he said "she indeed" and so on. The connection is: "that girl became well-known." Of her, the great laywoman. Whatever men. By "they become blind with passion," he shows the meaning "Kāṇā" (blind) because men are blinded, closed off, by passion towards her. Of her, Kāṇā. In "āgata" (come), here the "ta" is in the sense of "state of being," thus he said "āgamana" (coming). The intention is of the word "in what way," or the intention of Kāṇamātā. "Empty" means void, vacant. By "in this going," he shows an external meaning compound. By "noble female disciple" and so on, he shows the undivided enjoyment of the noble ones with the bhikkhus. Not only did something go to waste, but all, he said, "all went to waste." The word "api" (also) in "Kāṇāpi" (Kāṇā also) shows that not only the mother was a partaker of the path and fruit, but Kāṇā also became a stream-enterer. That man also means that man who was Kāṇā's guarantor. "In the original position" means in the position of the chief wife. 231. But in this story means in this story of the cake. This is the story of the provisions. Noble female disciple because he is a disciple of the Noble One, or because he is a disciple of the Perfectly Self-Enlightened Noble One. 233. The words "for a gift" and "for a present" are synonyms, so it is said, "for a gift means for a present." Here, it refers to the phrase "with cakes" or to the training rule. "Bound flour" means flour mixed with honey, sugar, etc., and bound. "Made into a heap" means having made it into a heap. To show that "two or three platefuls" is an adjective, it is said, "full plates." Two or three plates are "dvattipattā," a compound where "or" is in the sense of "both" and the numbers are outside the compound, and the "a" of "dvi" becomes "a" because of "ti" following it. "Dvattipattapūrā" means those two or three plates are full. The construction is "taking those two or three platefuls." To show how the instruction "should be told" is given, it says, "here by me," etc. "By him too" means by the second one too. Referring to the first monk taking one and informing the second monk, and the second monk taking one and informing the third monk, it says, "where," etc. There, "where" means by the first monk. "Paṭikkamananti" means where they eat, so "paṭikkamana" refers to the eating hall, thus it says, "eating hall." "Where" means in which eating hall. "Looking at the face is not allowed," so it says, "one's own," etc. "Elsewhere" means other than the eating hall. "Of the monk" means of the monk. To show how the instruction "should be shared" is given, it says, "if there are three," etc. "According to friends" means to whichever friend. "Unwillingly" means not with desire. And this is an ablative case in the sense of cause. 235. "Antarāmagge" means in the middle of the road, "antarāmaggo," the "a" is long in the middle for ease of pronunciation, in that. The construction is: "even though they give much, for these relatives and those who have invited them, for one who receives much." But it is said in the commentaries, this is the connection. The words of the commentaries do not agree with the Pāli. Fourth. 5. The First Invitation Training Rule 236. In the fifth, "invited," etc. Indeed, the invitation after the Rains-residence, the invitation for requisites, the invitation of refusal, and the invitation for as much as one wants— among these four kinds of invitations, the invitation for as much as one wants and the invitation of refusal— these two invitations are intended, showing this, it is said, "by the brahmin," and so on. "Invited by the brahmin" is the connection. "Sayanti" is a third-person ending particle, connected with the word "pavāritā" (invited). The particle "ca" (and) should be applied elsewhere, to the invitation for as much as one wants and to the invitation of refusal. "Entering one's own house opposite" or "entering" (visanti/pavisanti)— when "paṭivissakā" (neighbors) is said, those living in nearby houses should be understood, thus it is said, "those living in adjacent houses." 237. The upward-going sound is a low sound, that very sound is a low sound, the low sound of crows is the caw-caw sound, showing this, it is said, "of crows," and so on. 239. To show the past tense meaning of the "tavant" suffix, it is said, "and there," and so on. "There" refers to the word "bhuttavā" (one who has eaten). Because by which bhikkhu it has been eaten, therefore he goes by the designation "bhuttāvī" (one who has eaten)— this is the explanation. "Having chewed" means having made into powder with the teeth. "By that" means by that reason. "Its" refers to the word "bhuttāvī." "He refuses, he rejects"— showing that a bhikkhu is "pavārito" (refused), it is said, "one who has made a refusal." "And that also" means that refusal also occurs— this is the connection. "Its" refers to the word "pavārito." "There" refers to the statement "food is evident," and so on. Because it also goes by the designation "bhuttāvī," therefore "we do not see"— this is the explanation. To show the non-correspondence of the root word "bhuttāvī" with the word-division "food is evident," it is said, "by this 'food is evident'," and so on. "And whatever" means and whatever food. In "two days, etc.," the word "etc." includes the statement "five days," and so on. This is the word "bhuttāvī." In "food is evident," and so on, the determination should be understood thus— this is the connection. In "paññāyatī" (is evident), to show the meaning of "to appear" for the root "ñā" (to know), it is said, "dissatī" (appears). The word "within arm's reach" is a measure of twelve cubits, indeed. "Placing" is not intended, thus it is said "of two and a half cubits". Bringing by speech is not intended. Therefore, it is said "by body". "Abhiharati" means "brings towards". That is food. This is the state of five factors, or the saying "by five... (etc.)... is known". There, in the saying "food is known" and so on. "Asnāti" (eats) is from the Kīyādi group, and since its root is a single syllable, the conjunction of 's' and 'n' should be understood. That is food. It moistens, it produces, it generates life and strength for those who eat, thus it is 'odana' (boiled rice). Barley and so on, being made by fermenting, are mixed and kneaded with something despised, thus it is 'kumāsa' (porridge/gruel). It unites, it becomes a combination, thus it is 'sattu' (flour/meal). It should be killed for the sake of curry,