English
The watch (of the night) is the 'yāmakāla', that which exists for it, or that which is to be consumed during that time, is 'yāmakālika'. Seven days is the 'sattāhakāla', that which exists for it, or that which is to be stored and consumed during that time, is 'sattāhakālika'. As long as there is life is 'yāvajīva', that which exists for it, or that which is to be kept and consumed throughout life, is 'yāvajīvika'. "Therein" refers to the four kinds of 'kālika' (timed things). "A hundred times" means many times. "As long as the time does not pass, for one who eats" – this is the connection. "For one who eats day and night" – this is the connection. The Eighth. 9. The training rule concerning choice food. 257. In the ninth, when it is said "brought to an excellent state" or "choice (paṇīta)", the word 'paṇīta' means "supreme", thus it says "supreme foods". 'Sampanna' (excellent) does not mean having a sweet quality, but rather food endowed with sweet qualities, thus it says "endowed with excellence". "For whom?" – this is a genitive case used in the sense of an instrument, for the meaning is "by whom?". "Delicious" – by this, the nature of the word meaning "tasty" (sādu), which is "it is tasted, it is relished," is shown. 259. "Whoever... should eat" – here, the determination should be understood thus, this is the connection. "Pure" means unmixed with rice. "All other things mixed with rice" – this is the connection. "Here" means in this training rule. Indeed, it is true. By "mixed with choice things" he shows the meaning that foods mixed with choice things, such as ghee, are choice foods. By "produced from seven grains" he shows the nature of the foods. Among the five alternatives like "ghee and rice," "rice" should be joined in all three alternatives. Having made the sentence thus, and shown the offense in making the request, he then shows it in making a compound request, saying "give ghee-rice," and so on. "From it," meaning "obtained from a cow" — this is the connection. "Unindicated" means "removed, separated from what is known by indication" — this is the meaning. Indeed, it is true. By this, he shows the merits and demerits of what is unindicated. "Give with proper ghee" — the connection is "give rice mixed with proper ghee." The same method applies to the rest. "By whatever" means "by whatever ghee," and so on. In "in that, in that," the meaning should also be understood by repetition. The ghee mentioned in the Pāli is cow's ghee, goat's ghee, buffalo's ghee, and the ghee of those whose meat is allowable. Butter is just the same. Oil means sesame oil, mustard oil, madhuka oil, castor oil, and fat oil. Honey means bee's honey. Jaggery means that produced from sugarcane. Fish means aquatic creatures. There is no fish not mentioned in the Pāli. Meat means the meat of those whose meat is allowable. Milk and curds are similar to ghee. It is said that in "give butter-rice," and so on, it is merely an offense of wrong-doing for requesting soup and rice — this is the connection. Indeed, it is true. "And that" means "and that meaning." "Therein" means "in that meaning." "What is the purpose?" The intention is "there is no purpose." "Food obtained" — this is the connection. "Of one flavor" means "of one function." "From that" means "having removed from the nine choice foods" — this is the connection. "All" refers to the nine pācittiyas. 261. "For both" means for both monks and nuns. "Ghee" here means that which "goes" or "proceeds" for the increase of strength and life of the one who consumes it, thus "ghee." the pot. It should be chanted and written with the third syllable. Why? Because the meaning of "gati" (going) and all its roots are found in the root-lists at the position of the third syllable. Ninth. 10. The Training Rule on Tooth-Cleaning 263. In the tenth, "dantakaṭṭha" means a tooth-cleaner. It is called "dantakaṭṭha" because the teeth are scraped and cleaned with it. By "sabba" and so on, it shows the meaning that all rags are "sabbapaṃsukūla," and one who has them is "sabbapaṃsukūliko." The connection is that such a bhikkhu uses them. "Susāne" means in the charnel ground. It is called "susāna" by way of etymology because it is the sleeping place of corpses. "Tattha" means in the charnel ground. "Puna tattha" means likewise. To show both the nature of the ancestors and the nature of the offerings, it is said, "in 'ayyavosāṭitakāni'." Here, "ayyā…pe… pitāmahā" shows the nature of the ancestors. "Vo…pe… bhojanīyāni" shows the nature of the offerings. The analysis should be made as: "ayyavosāṭitakāni" are foods and edibles, discarded or offered for the sake of the ancestors, that is, the fathers and grandfathers, or dedicated to them. The connection is that people place them. "Yanti" means the foods and edibles. "Tesaṃ" means of those relatives. "Piṇḍaṃ piṇḍaṃ katvā" means making them into lumps, making them into heaps. "Aññaṃ" means other than the aforementioned foods and edibles. "Ummārepīti" means even on the threshold of the charnel ground. It is called "ummāro" because the defilement-Māra is uprooted there. For when the Bodhisatta was about to go forth, he stood on the threshold of the chamber, intending to kiss his son. Seeing his mother sleeping with her hand on his son's forehead, he thought, "If I were to take my son, his mother would awaken, and if she were to awaken, there would be an obstacle." So, fearing an obstacle to his going forth, he abandoned his wife and child, turned back from the threshold, and went forth in the Great Renunciation. Therefore, that threshold is the place where Māra, in the form of attachment to wife and child, was uprooted by the Bodhisatta standing there. "Hīla" is directly called "threshold", but others by common usage. "Thira" means stiff. "Ghanabaddha" means bound tightly. The meaning is: bound with hard flesh. "Vaṭhati" means it becomes thick, thus "vaṭha", this is with the retroflex 'ṭh'. Showing that it has 'r', he says "vaṭhara" means thick. By "sallakkhemā" it shows that here in "maññe" the root "man" means to discern, and the 'm' has an 'e' vowel. "Hī" means truly. "Tesaṃ" means of humans. 264. "Sammā" means not contrary. "Asallakkhetvā" means not understanding the established meaning of the word "āhāra" in terms of edibles, foods, etc. The connection is: but the Blessed One established. "Yathāuppannassa" means in whatever way it arose. The connection is: just as a father instructs children called sons, so the Blessed One instructs those bhikkhus. 265. "Etadeva" refers to that which is not given, in one of the three ways. "Hī" means truly. In the Mātikā, there is no place where "given" is said. So why is it said only in the word-division? He says: "This 'given'..." and so on. The connection is: "This 'given'" is extracted. "Assa" means of the word "given". And in the Niddesa, the connection is: "by body... etc. ... giving" is extracted. The connection is: thus giving in these three ways. Thus in these two ways. The connection is: being taken. "Rathareṇumpi" means even the dust risen in the chariot-road. "Pubbe" means in the first pavāraṇā training rule. The connection is: this food thus received is called "given". "Etameva" is said to show the result of its possibility, "not this" and so on. The connection is: it is not called "discarded". "Tattha" means in the statement "by body" and so on. "Hī" means truly. That by which snuff is made is a snuff-maker; by that. The connection is: he receives with the nostril. "Akallaka" means sick. "Hī" means truly. Bound to the body is "kāyapaṭibaddha", like a ladle and so on; he says "in ladles and so on". "Hī" means truly. "Pātiyamāna" means being made to drink. "Ettha" means here in 'i'. in this training rule. Showing the expansion of the phrase “with five factors,” he says, “of a strong middle one,” and so on. That is, the object to be given. Therein, in the statement “the arm’s reach is evident.” Even one going is included with one standing. Of one on the ground, that is, of one standing on the ground. Of one in the air, that is, of one standing in the air. The relationship of part to whole should be made with the words “hand, limb.” In the manner stated, that is, in the manner stated “and by the head of one on the ground,” and so on. Bird, that is, a fowl. For it is called a bird because it has wings. Elephant, that is, a tusker. For it is called an elephant because it has a hand, meaning a trunk. An eighth part of a gem is his, that is, an elephant of an eighth part of a gem, the elephant, his. By that, that is, by the elephant. One donor speaks, this is the connection. Bends down, that is, bows down. By this much, that is, by merely accepting a part. From that, that is, from the acceptance. Having opened, that is, having uncovered. With a basket, that is, with a carrying basket. For it is called a basket because it binds various loads therein, and with the change of ‘c’ to ‘j’, ‘kājo’ is also correct. Thirty cubits of gems are his, that is, a thirty-cubit bamboo. A jaggery pot, that is, a pot filled with jaggery. It is considered accepted, even if the pots are outside the arm’s reach, because the carrier is within arm’s reach, it is said to be accepted. From the sugarcane press trough, that is, from the trough of the sugarcane pressing machine. Many bowls are placed, this is the connection. Where, that is, in which place. Of a bhikkhu standing, this is the connection. Having stood and touched, it should be connected with the rest of the text, “of a bhikkhu sitting.” Given by a donor, whether standing, or sitting, or lying down, this is the connection. They are placed on the ground, this is the connection. Whatever, that is, whatever bowl. Wherever, that is, in whatever places, this is the connection. That, that is, that statement. Born in that place, that is, tatthajāto, this is an unelided compound, that same is tatthajātako, in that. Indeed, that is, truly, or because.