English
It does not grow in that which is born there. as it is, thus it does not grow, is the connection. By a man of medium strength, it is well carried, that is to be carried; that same to be carried, making 'm' for 'y', not to be carried, that which is not to be carried, in that. Even they, even those not to be carried. Indeed, it is true, or because. Born there, included in a summary, having been brought together in what is born there, they have attained inclusion, a throwing in. Indeed, it is true, or because. This, being an intervening sentence, is to be understood as repeated. Those, those leaves of the tamarind and so forth. To hold properly, to hold well. The giver stands, is the connection. Because it is a place for storing what has been received, or a place where things are put, it is praised, it is lauded, thus a bag, from that. Having wiped or having received, the word 'or' indicating an indefinite alternative "having wiped or having received" is to be supplied. It adheres, it sticks to those various things, thus dust, that. The offense of wrong-doing prescribed in the Vinaya is a Vinaya wrong-doing. But that, but the alms. Having received, give, the meaning is, having made me receive, give to me. From that, from that, having made to rise from that place, is the connection. That, the alms. Of him, of the unordained. He is to be spoken to, the connection is that the bhikkhu who is giving is to be spoken to by the giver. This, the leaf with dust. By him, by the bhikkhu who is giving. It is to be done thus, the meaning is, as said by the giver bhikkhu, so it is to be done. It floats up, it goes upwards, for in the Dhatupathas, it is said "plu gatiya" (to go). Here, the prefix 'u' is said as "upari" (above) to show its meaning; the combination of 'p' and 'l' is to be understood. In the books, however, they write "uppilavati," that is a wrong reading. Kañjika, gruel. For it is said to be "kañjiya" (gruel) because it is made manifest by some water; that same kañjika, making 'k' for 'y'. Having poured that out, having removed, is the meaning. Where, in which place. Only dry By the meaning of being divided, by the meaning of being served, is dry food, in that. "In front" means in front of the monk, or before. "Drops" means drops. For they touch even in crowded places, thus they are called "drops." "Uḷuṅka" is a certain kind of vessel, long-handled, named after the owl bird, by that. "Drops" means drops. For they, because they touch even in crowded places, are praised, extolled, thus they are called "drops." By "carukaṃ": that which is eaten, consumed, is "caru," cooked offering; that by which it is made is "carukaṃ," a small vessel like a pot; the connection is 'being scattered by that.' That which is esteemed by those who desire black color is soot. That which eats is "chāra" (alkali), having made 'kha' into 'cha' and 'da' into 'ra'; it has an alkaline taste, that which has this is ash. "Having risen" means having gone upwards. "Hī" means indeed, or because. "Having split" means having cut. The connection is 'to those giving to the unordained.' "Of milk-rice" means with milk-rice. "Even so" means even by that manner of taking by the mouth-rim. "Having made an intention" means having made the mental advertence 'I will receive.' "That" means the monk who has fallen asleep. "It is permissible" means it is permissible because the intention was made. "Disrespectfully" means with disrespect; this is a word of usage in the instrumental sense, or it should be construed as 'having been disrespectful.' "Some" means the residents of Abhayagiri. "Bound by the body" is body-bound; bound by that is body-bound-bound, by that. "Only a word" means 'paṭibaddhapaṭibaddha' is merely one extra word 'paṭibaddha', not different; but in meaning, it is just 'body-bound' is the intention. "Whatever" means whatever thing. "There" means in that permissibility. "That" means permission. "Neyya" means its meaning is known by having led to the intention, thus 'meaning to be led.' "Here" means in the sutta, or of the sutta. The connection is 'which thing falls.' "Having slipped down" means having fallen. "Pure" means without dust. "By oneself" means by oneself. In 'having wiped' and so on, the three 'vā' words are for indefinite option. For in 'wiping' and so on, when one action is done, then... The meaning is that there is no work to be done. By that bhikkhu, in the word "even to cause to be brought," it is a causative action. The question is, "Why is it not allowable?" "Indeed" is an elaboration. The connection is "by the speaking Blessed One." Here, in the words of the Sutta. The application is by the saying, "That, O bhikkhus, has been renounced by the donors." The meaning is the explicit meaning; it is said that directly, this meaning is the known meaning. Having thus shown the explicit meaning, showing the implicit meaning, he said, "And since..." and so on. The connection is, "That consumption is permitted." "Even on the second day"—the word 'pi' has the meaning of inclusion; the meaning is "even on another day." The meaning is the implicit meaning; having understood, it is said that the known meaning is the meaning. The connection is "of the consuming bhikkhus." "Indeed" is an elaboration. "Teeth" are things that bite. For indeed, by these, things are bitten and eaten, therefore they are called "teeth." The knife itself, a small knife with a small handle; by that accepted small knife. This is dirt. That is merely the smell of iron. "They carry about" means having received, they carry. "Indeed" means certainly, or since. Since they do not carry that small knife about for the purpose of use, therefore this very principle is the meaning. It is said that there is no fault due to the condition of having taken up, or due to the condition of accumulation. "There" means in those buttermilk curds. "Bluish" means blue-colored fats. "In raw buttermilk, etc." means in unripe buttermilk curds. "Dirty water" means impure water. "Of him" means of the novice. The connection is "rice gone into the bowl." "Of him" means of the novice. "Taken up" means taken out. As in "despised," etc. (Sutta Nipāta 1.112), the 'u' is the opposite of 'o'; because it was taken without having been received, it is said to be "improperly taken." "By this" means by the rice. The meaning is that it is indeed received because it is not released from the hand. The meaning is that it is to be received again if there is desire. "From here" means from this bowl. The connection is, "The novice puts in." "From there" means from the bowl. Some (say). of the Abhayagiri dwellers. The connection is: It should be understood as the saying of some teachers who say, "It should be received again." "Yanti" means porridge, rice, etc. "Attanova" means of the novice. "Sāmaṇerāti" is an address. "Tassāti" means of the novice. "Bhājaneti" means in the cooking pot for porridge. "Yāgukuṭanti" means a pot filled with porridge. "Tanti" means that porridge pot. "Bhikkhunā paṭiggaṇhāpetu" means the work caused to be done should be brought forth. "Gīvaṃ ṭhapetvā āvajjetīti" is the connection: placing the neck, he pours it out. "Āvajjetīti" means he turns it over. "Paṭiggahaṇūpagaṃ bhāranti" means a burden that can be carried by a man of medium strength. The connection is: by a strong novice. "Telaghaṭaṃ vāti" means or a pot filled with oil. "Laggentīti" means they hang. This is also the reading. "Nāgassa danto viyāti" means like an elephant's tusk, "ko" is for similarity. "Aṅkīyate lakkhīyate anenāti" means that by which it is marked or observed, an ankuṣa, a goad for piercing the elephant's forehead. "Aṅkuso viyāti" means like an ankuṣa, or they are attached to that ankuṣa, this is the connection. "Gaṇhatoti" means of one who takes. "Mañcassa heṭṭhā heṭṭhāmañco" means a lower bed beneath the bed, on that. "Tanti" means that oil dish. "Ārohantehi ca orohantehi ca niccaṃ sevīyatīti" means that which is constantly used by those ascending and descending, a ladder, its middle is the ladder's middle, on that. "Kaṇṇe uṭṭhitaṃ kaṇṇikaṃ" means that which arises in the ear, earwax, "kaṇṇikaṃ viya kaṇṇikaṃ" means like earwax, just as earwax arises from the ear and flows on its own, so it is said that it arises from oil, etc., and flows on its own. "Ghanacuṇṇanti" means thick powder. "Taṃsamuṭṭhānameva nāmāti" means its very origin is from that oil, etc., this is the meaning. "Etanti" refers to earwax, etc. This word depends on what precedes and follows. "Yottenāti" means by a rope. The connection is: another gives. "Pavisante ca nikkhamante ca varati āvarati imāyāti" means that which obstructs or covers those entering and exiting, a fence, that. "Ucchūti" means sugarcane. It is called "ucchu" because it burns poison. "Timbarusakanti" means tinduka fruit. It is called "timbo" because it moistens and softens the person eating it with its juice, and "rusako" because it destroys the hungry one, "timbo ca so rusako cāti" means it is both "timbo" and "rusako." "ko" is said, that. In the fence-stakes: in the stakes dug out for the purpose of a fence. But we: but we, named Buddhaghosa, who are the compilation-making teachers, said in the plural referring to ourselves. Not a wide wall: said with reference to exceeding two and a half cubits. Even a hundred cubits: even a hundred jewels. He: the novice. Gives to the bhikkhu: is the connection. Another: the novice. "This has fruit" means fruitful (phalinī), the 'in' suffix and 'ī' indicate feminine gender, that branch is the connection. "Fruitful branch" is also a reading in compound form. For warding off flies: "Makkhikā" are those that settle in places smeared with honey, treacle, etc.; "Macchikā" is the same, with 'kh' changed to 'ch'; for warding them off. Only the initial acceptance: means only the acceptance at the root, it is said to be the first acceptance. The bhikkhu goes: is the connection.