English
The connection is that the roots which have been mentioned are for life-long consumption. The connection is "mentioned in the Pāḷi." "Khādanīyattha" (purpose of edibles) means that which belongs to edibles, or that which exists in edibles, or the action to be done with edibles, or the purpose. By this "khādanīye" (in edibles), just as in "the Abhidhamma meanings mentioned therein" and so on, of the word "khādanīyattha"... a shows the meaning of the latter part as the main one. There, the function of edibles, or what exists in edibles, or what is to be done by edibles, is the removal of hunger. For when one eats edibles such as cakes and hunger is removed, it is said that its function is a function. That function, or purpose, they do not reach, they do not accomplish. The same method applies to "they do not reach the purpose of food in food." "Of these" means the root, or the connection is "characteristic." The word "in those various countries" is said to show that when the purpose of edibles and food is reached in one country, it is also reached in other countries. For even if in many countries, due to the abundance of earth-essence and water-essence, the purpose of edibles and food is reached, it might not be reached in one country due to the lack of earth-essence and water-essence. But because it occurs there in a modified way, that country should not be taken as the standard, but it should be taken into account. "By way of natural food" means unmixed with other temporary or seven-day foods, by way of performing the function of food by its own nature. "Of humans" shows that even if it reaches the purpose of edibles and food for other animals, etc., it is not the standard. "That" is the root. "Indeed" is true. "In names and perceptions" means in perceptions called names. Just as the characteristic is shown in the root, so too is the characteristic shown in tubers, etc. This is the connection. Not only the roots of turmeric, etc., mentioned in the Pāli, are for life, but also the bark, etc. Thus it says "and this," etc. "This is eightfold" is the connection. Having thus shown the determination in root-edibles, now showing it in tuber-edibles, it says "in tuber-edibles," etc. There, "tuber-edible" means "kanda" (tuber) gives "kaṃ" (happiness), so it is a tuber, like a lotus tuber. But tubers that do not give happiness are called tubers by convention. A tuber itself is an edible, a tuber-edible. To be given. The decision regarding that should be known thus, is the explanation. The same method applies above. They go to the tuber. By this, it is made known that the word 'yaṃ' (which) also exists, not just 'taṃ' (that). There, in the edible tuber. 'Young' and 'easily edible' are adjectives to be applied above according to the context. Such spreading tubers are for a limited time, is the connection. 'Unwashed' means the poison is not removed by water. Those tubers are included, is the connection. 'Muḷālo' (lotus stalk) is what grows at the root. Or 'muḷālaṃ' is what withers and closes immediately upon being pulled out of water. Such a spreading lotus stalk is for a limited time, is the explanation. All of that lotus stalk is included, is the connection. 'Matthako' (head/top) is what pierces or penetrates. Such a head/top is for a limited time, is the explanation. 'Jaraḍḍhabundo' means a foot that is like an old, half-decayed stump. 'Khandho' (trunk/stem) is what is dug up or split open. Or 'khandho' is what is eaten. The word 'gone into the earth' should be connected only with the word 'beautiful sala trunk', not with others. Such a trunk is for a limited time, is the explanation. 'Remaining' means what is left after the three, such as sticks. 'Taco' (bark) is what covers, encloses, or conceals. Here, the particle 'eva' should be added to 'saraso', meaning 'only with juice'. The inclusion of those, is the connection. 'Hī' means truly. This refers to the astringent medicine, or the statement "I allow... for food." Here, in the astringent medicine. Also of these, the tops, trunks, and barks. 'Pattaṃ' (leaf) is what falls. Of these, the roots and so on. Such leaves are definitely for a limited time, is the explanation. The leaf of the creeper that climbs is for life, is the explanation. 'Island dwellers' means those dwelling in Tambapaṇṇi island, or those dwelling in Jambudīpa. That which is said to spread, is the connection. Of those, such as the neem tree. This word refers to both what precedes and what follows, therefore it should be understood as being said between the two. There is no end to the leaves, is the connection. 'Pupphaṃ' (flower) is what blooms or opens. Such a flower is for a limited time, is the explanation. Of that, of the flower. As It is just so. It bears fruit, thus fruit. Those are fruits. They spread, thus connection. There is an end to these fruits, thus connection. Those that are mentioned are for life, thus the connection. Even for these fruits, there is an end, thus connection. It is thrown, it is cast away, it is discarded, thus bone. Such spreading bones are temporary, thus the connection. For these bones. It is ground, it is made into powder, thus flour. Such spreading flours are temporary, thus the connection. Unwashed means not cleansed with water. For these flours. It sticks together without interval, thus gum. The rest are the remainder from sugarcane gum. The gum mentioned in the Pāli text, thus the connection. There, in the gum-eatable. There is an end to the collected gums, thus the connection. Thus, and so forth, is the conclusion. It is the same as what was said before, meaning what was said in the first invitation training rule. The seventh. 8. The Training Rule on Storing Up 252. In the eighth, one born within is an insider. Mahāthera means endowed with great and firm qualities. By this, it shows the name of the designation "Belaṭṭha" to the designated one. In the chief house means in one dwelling place, which is a house for the practice of tranquility and insight. Regarding "sukkhakura" (dry rice), it is not dry rice here because it is for drying. It merely means a side dish, thus it says "rice as a side dish." Dry rice is also appropriate. For it will say, "having moistened that alms food with water." By "odana" (rice), it shows that the word "kura" is a synonym for rice. For rice produces long life, good complexion, etc., thus it is called "kura." He is Belaṭṭhasīsa. And he brings that dry rice, thus the connection. Out of greed for requisites means out of covetousness for alms food requisites. The elder eats, thus the connection. Since one meal for humans lasts for about seven days, "seven days" is said. From that, after eating, thus the connection. Here, by the word "pi" (also) in "cattāripi" (all four), more than seven days should be taken. 253. Thus, this is the three. The compound "sannidhi kāro assa" should be understood as a qualifying suffix. By "sannidhikiriya" (the act of storing), it shows the meaning of "kāro" as "that which is done," indicating the object of the action. "Ekaratta" (for one night) is stated as the final limit, as more than that is also intended. "Assa" (of him) refers to the word "sannidhikāraka" (one who makes a store). Because the storing of seven-day requisites is a cause for a Nissaggiya Pācittiya offense, the storing of food and edibles for the day, even if not the same, becomes a cause for a pure Pācittiya offense, thus it is said "or for the day." "Paṭiggahaṇe" (in receiving) means both in receiving and in taking. Indeed, it is said "in receiving and in taking after receiving" with the intention to consume. The bowl on which, when rubbed with a finger, a line appears, that bowl is poorly washed – this is the connection, seeing the word "yaṃ" in the latter clause, the word "taṃ" is understood in the former clause. "Gaṇṭhikapattassa" means "of a knotted bowl." "So" (that) refers to grease. "Paggharati" (oozes) is connected with "sandissati" (is seen). "Tādisa" (such) refers to poorly washed, or knotted. "Tattha" (there) is connected with "having poured into the washed bowl." "Hi" means indeed. "Abbohārika" (not to be used) means not to be spoken of, not proper to be used. "Yaṃ" (which) is connected with "those who renounce food and edibles." "Hi" means indeed, or because. "Tato" (from that) is connected with "having removed from the unrenounced food and edibles." "Akappiyamaṃsesu" (among unsuitable meats) is a collective designation. "Sati paccaye" (when there is a cause) means when there is a cause called thirst. "Anatirittakata" (not made extra) is the connection: food and edibles stored, not made extra. "Only one Pācittiya" is the connection. "Vikappadvaye" (in two alternatives) means in the two alternatives called with-meat and without-meat. "Sabbavikappesu" (in all alternatives) means in all alternatives such as untimely, stored, unsuitable meat, and day-time requisites. 255. "Āmisasaṃsaṭṭha" (mixed with meat) means mixed with meat, for seven days, for life. 256. Showing the nature and the meaning of the word for the four kinds of requisites, it is said, "in the training rule concerning untimely eating," etc. Therein, "Specified food and edibles" – by this, the nature of 'yāvakālika' is shown. "As long as... time" – by this, the meaning of the word is shown. "Together with... drink" – by this, the nature of 'yāmakālika' is shown. "As long as... time" – by this, the meaning of the word is shown. "All five kinds of medicine" – by this, the nature of 'sattāhakālika' is shown. "Seven days... time" – by this, the meaning of the word is shown. "Except for... all" – by this, the nature of 'yāvajīvika' is shown. "As long as... life" – by this, the meaning of the word is shown. All word meanings are merely light. The weighty meaning, however, should be understood thus: As much as the midday time is the 'yāvakāla', that which exists for it, or that which is to be eaten during that time, is 'yāvakālika'.