English
It protects living beings that are hidden, so it is 'gumbo' (bush). Or it conceals, it covers, so it is 'gumbo'. Anupariyāyantenāti – by coming in succession, turning around. Tanti – that boat or bridge. Majjhanhikanti – the middle of the day is 'majjhanhaṃ', the 'aha' word becomes 'nha', 'majjhanhaṃ' itself is 'majjhanhikaṃ'. But in the books, there is the reading 'majjhantikanti', that is not a correct reading. He who stands and satisfies, should eat while standing, this is the connection. Ānisadanti – the 'ānisada' meat that touches the seat. Acāletvāti – without moving. Or this is the reading. It means, without detaching from above and from the sides. It should not be understood as moving from its place, as in taking what is not given. Saṃsaritunti – To be confused. The monk is perplexed. That which goes beyond, that which exceeds, is 'surplus'. Showing the meaning that 'not surplus' is 'not surplus', he says "not surplus". By this word "excessive," he refutes the meaning of 'surplus' as being completely empty. That which comes forth or proceeds by being more, is 'excessive'. And that (meaning) is connected to 'not surplus'. In that (context), in the statement beginning with "not made allowable". The explanation should be understood in this way. In that (context), among the things to be made surplus. The explanation is that whatever fruit or whatever root, etc., is not made (allowable). And there is also unallowable food, meaning unallowable food produced by actions that defile families, etc. That is, the monk who upholds the Vinaya. The explanation is "made by him". From the statement "made by one who has eaten, has declared, and has risen from his seat," it is established that it should be made by one who has eaten, has not declared, and has risen from his seat. Therefore, among two who are going on a journey in the morning, if one has declared, the other, having gone for alms and obtained alms, can indeed make it "enough of all this" even without having eaten it himself. That is, solid food and soft food. By "both of them," he shows the meaning that surplus and surplus is surplus, and not surplus is not surplus. That is, of the not-surplus itself. Here, in the not-surplus, or in the seven modes of Vinaya action beginning with "made allowable". "Immediately after" means in the seat immediately after the Vinaya-holder. The connection is "having taken out from the bowl". That is, right there in the eating place. That is, of the one who is seated. The explanation is that it should be eaten by the monk who brings the food. "By the seated monk" means the food should be brought as a causative action. Asking "Why is 'having washed the hands' said?", he says "Why?". Indeed, it is the reason. The intention is that because it is unallowable, therefore "having washed the hands" is said by me. That is, of the one bringing the food. That is, by the Vinaya-holder. Again, by whom, in the same way. That is, both solid food and soft food. By which Vinaya-holder it was not made first that, by that it should be done. And whatever food (hard and soft) was not made first, that same should be made, it is said. Therein means in the first bowl. Indeed means truly. Even if the first bowl is cleaned and washed and then used, it is faultless. By that bhikkhu means by the bhikkhu who has made the invitation. In a pot means also in a cooking pot. For it burns rice and so on, causing charring, therefore it is called a pot (kuṇḍa). That means food (hard and soft) that has been made in excess. By whom, however, means by the Vinaya-holder. Causing the bhikkhu to sit down is the connection. Auspicious invitation means at the place of invitation for an auspicious purpose. Therein means in the auspicious invitation. By one doing means by the Vinaya-holder doing. Not merely what is left over after a sick person has eaten is called 'excess for the sick', but what is brought specifically for a sick person is indeed called 'excess for the sick', showing this, he said "not merely" and so on. Whatever sick person means any sick person, whether fully ordained or not fully ordained. The Dukkaṭa that is mentioned, that is said in the sense of not being mixed, is the connection. For the purpose of not eating means for quenching thirst and alleviating illness. 241. "When there is a reason" - here, to show the nature of the reason, it is said "when there is thirst" and "when there is illness". By that, by that means by what is for seven days and by what is for life. Of that means of the illness. This word, in "for the purpose of alleviation," should be understood as a connection with the root 'sam' (to calm) in terms of relation, and as an object in terms of connection with the 'yu' suffix. The fifth. 6. The second rule concerning invitation. 242. In the sixth, when it is said "not to be practiced" or "improper conduct", he said "transgression of the regulation" meaning transgression of the regulation. By "karoti" (does), it shows that the word 'cara' (to practice) has the meaning of the word 'kara' (to do), as in "attānamācarati" (practices oneself) and so on. In "upanandhi" (resentment), the prefix 'upa' means 'near' or 'towards', and the root 'nah' means 'to bind', showing this, he said "upanāha" (binding, resentment) and so on. By whom resentment is generated means generated resentment. By this, it shows the agentive meaning of the word "upanandho" (resentment) as "he who binds" (upanahati iti upanandho). 243. "Brought forth" means et Then, the `tuṃ` suffix is in the sense of the `tvā` suffix, so it says "having brought." But in the word-division, it is said, is the connection. It is just a common meaning, is the explanation. "Of him" means of the bhikkhu. "By three aspects" means by knowing oneself, by informing others, and by informing him, these are the three reasons. "Is offended," "is made confused," is offense; expecting that, "expecting offense," showing this, it says "offense," etc. "For whose purpose they bring," is the connection. "Of the other" means of one other than the bringer, of one who has eaten. The Sixth. 7. The Training Rule on Eating at the Wrong Time 247. In the seventh, "on the mountain" means on the mountain. For it, by way of vomiting snow, etc., water, and essential substances like medicines, it "swallows" or "vomits forth," thus it is called "mountain." "Chief assembly" means excellent assembly. By these words, "chief assembly" is the chief assembly, "chief assembly on the mountain" is the chief assembly held on the mountain, thus it shows the meaning. And "assembly" means a gathering. For in it, people come together, they go to a gathering, thus it is called "assembly." By "or of the mountain," etc., the top of the mountain is `giragga`, the assembly held there is `giraggasamajja`, thus the meaning is shown. That is the chief assembly on the mountain. "It will be, they say," is the explanation. "On the ground part" is the location of the whole, "they gather" is the connection. "Dancers and plays" are `naṭanāṭakāni`. "Dancing, singing, and music" – these three are called "play." "Of them" means of the dancers and plays. "For seeing" means for seeing and for hearing. For hearing is also included in seeing. "When the training rule was not yet laid down" means because the training rule for those under twenty years was not yet laid down. They are the group of seventeen. "There" means at the chief assembly on the mountain. "Then" means at that time. "To them" means to the group of seventeen, "they gave" is the connection. "Having smeared" means having smeared in various ways with unguents. 249. Although "at the wrong time" is said in general, a specific time should be taken, so it says "time," etc. And that is the mealtime. "It is noon" is the explanation. "Therefore" means because the mealtime is intended, e... "va." means "It is" for the word "vikāle" (wrong time). By dividing the word "vikālo nāma...pe... aruṇuggamanā" (wrong time, etc., from dawn), the meaning is shown by way of explanation that the time from dawn until midday is called "vikāla". "From that" means from the fixed midday. Because the sun is very swift, it might quickly pass the fixed midday, therefore it is said, "it should not be done with remorse." "Kālatthambha" (time-post) means a pillar for knowing the time. "Kālantare" (within the time) means within the time. The connection is that the determination regarding "what is called remaining edibles" should be understood thus here. The connection is "whatever edibles there are." The connection is that whatever edibles there are, such as forest roots, etc., they are also considered as "āmisa-like" (material). "Seyyathidaṃ" (namely) is a collection of particles indicating a question. The meaning is, "What kind of edible is this?" "This also" means this twelve-fold kind. By the word "pi" (also), it shows that it is not only cakes, etc. "Therein" means among the twelve edibles, the locative case is for the basis. "Mūla" (root) means that by which or in which it stands or is established. "Khādanīya" (edible) means that which should be eaten. The connection is that a root itself is an edible, a root-edible; the determination regarding it should be understood thus. Radishes and other roots should be understood by local convention, by region itself. Because it is a cause of great confusion for those who do not know those specific names, we will explain the meaning of the words along with alternative terms. "Sūpeyya" is beneficial for soup; "sūpeyyapaṇṇā" are those whose leaves are beneficial for soup; their roots are "sūpeyyapaṇṇamūlāni" (roots of soup-leaf plants). "Āmisa" (material food) means that which is taken inside; the form is for taking inside; "āmisagatikāni" are those whose nature is like that of material food. "Herein" means among the roots. "Jaraḍḍha" (old half) means the half that has become old. "Also other" means other than the roots of *vajakali*.