English
With an oar: with any oar. For it is called an oar (aritta) because the boat (nāvā) goes (arati) by it; with that. That: is an article worthy of acceptance. By an unordained person: is a commissioned act. Even in that: even in a pot or bowl. That: is an unordained person. In travel-provisions rice: in rice suitable for the path. Of them: of the novices. By others: by the rice taken by the bhikkhus. Eaten by all bhikkhus: is the connection. Here: the connection is that it is not seen in the cooking of gruel from the rice of the novice taken by the bhikkhus. Reason: the reason for eating after turning over and for eating without turning over. The novice wishing to cook rice: is the connection. It should be placed by the bhikkhu, fire should not be made: is the connection. The meaning is that there is no need for a second acceptance because it was accepted at the root. Of him: of the novice. From that: from lighting the fire. In hot water: in heated water. From that: from putting in the rice. Cover: the pot cover. Of him alone: of that bhikkhu who is scrupulous about his hands. Or a ladle: or a spoon. For it is called a ladle (dabbī) because it is split (darīyati) or stirred (viloḷīyati) by it. There. i. In that placing. Of that very one, of the greedy monk. From that, from the bowl. Again from that, from the branch and so on. There, in the fruit tree. To purify the thought, to purify the thought, "He will give to me too." From that, from the mango fruit and so on. Again from that, from the oil and so on, taken for the parents' sake. They, the parents. From that very thing, the connection is: having prepared with those very grains of rice. Here, in the heated water. The connection is: with the hand not letting go. They go to destruction, thus charcoal. They split, thus firewood. The novice is spoken of, is the connection. It makes a sound that is released by those who are consuming, thus jaggery. Or, it protects life from poison, thus jaggery. The connection is: a monk dividing that. Of that one, of the greedy novice. It is rolled for the sake of smoke, it is made by rolling, thus a smoke-wick, that. It is turned upside down, thus the mouth. What is called the head, that stands here, thus the neck. Eructation of food, it throws up, it emits, thus eructation. Eructation is food itself, eructation of food, meaning eructated food. Between the teeth, in the tooth-gap. At a nearby time, at a time near midday. Having accumulated. To show its meaning, it is said: "having dropped two or three lumps of phlegm." A horn, a tusk, called rough, is in this, thus ginger. That very thing is called ginger because it should be abstained from due to bitter fears. A tree sprouts anew, it is marked by these, thus sprouts. Water with salt, or salt with water, is in this, thus the ocean. Its water, in the relation of whole and part, thus ocean water. The connection is: by that which is not received. It goes to a solid state from jaggery, thus treacle. To be taken by the hand, thus hailstones, ice from rain. Meaning: it is fit to be taken by hand. With the stone of a kataka, a specific kind of tree named kataka. That, water. Kapittha, the name of a specific kind of sour fruit tree. Thick. is turbid. Having flowed, means having flowed away. Kakudha pits and so on, means pits and so on located near kakudha trees. From the tree, means from the kakudha tree. A little, means a small amount. They are put into water pots, is the connection. That, means water that is only a scent. Right there, means in the water scented with flowers that have been placed there. A tooth-stick placed there, is the connection. For a bhikkhu who does not know, is the construction. And this is the genitive of disregard. Indeed, or because. What great element is permissible, what is not permissible, is the construction. But that, means but that great element. Attached to the limbs, means attached to the limbs, is the connection to great element. Here, means in sweat. Well-burnt, means well-burnt, made like charcoal. Four, means earth, ashes, faeces, urine, these four. Great impurities, means great impurities, medicines to be used at the time of a serious illness, such as a snakebite. Here, means in the statement "if there is no suitable attendant." Named "time-specific," means among the seven specific categories: disease-specific, person-specific, time-specific, occasion-specific, place-specific, power-specific, and medicine-specific, it is named time-specific, is the meaning. The tenth. The Chapter on Meals, the fourth. 5. The Chapter on Naked Ascetics 1. The explanation of the meaning of the training rule concerning naked ascetics 269. In the first (rule) of the Chapter on Naked Ascetics, "serves food here," showing that it is "serving," he says "place of serving." The words "paribbājaka" and "pabbaja" are synonyms, so he says "one who has entered the wandering ascetic life" means "one who has entered the ascetic life." It fills up to the same ford, means "samatitthīka," water in rivers and so on, like "samatitthika," porridge and rice in bowls. To them, means giving to parents, is the connection. In "causes to give," because the dā-root's dative case is well understood, without showing it, he shows only the causative action, saying "by an unordained person." 273. By "near," he shows the meaning of "near" for the prefix "upa" in "upanikkhipitvā" (having placed near). To them, means to the sectarians. There, means in the bowl. From this, means from the bowl. Here, in my bowl. That is food, hard and soft. That is for the sectarian. The first. 2. The training rule on sending away. 274. In the second [rule], because the words 'paṭikkamana' (retreat), 'asanasālā' (eating hall), and 'saddānaṃ' (of sounds) are synonyms, it is said "even in the eating hall." The dismissal of food is 'bhattavissagga'; when this is done, it is 'bhattakicca' (food-duty), so it says "bhattakicca." Because the root 'bhū' with 'pa' and 'ā' means 'to reach', it is said "does not reach." 276. "Vuttāvasesa" means the remainder of what was said, such as the desire to laugh with women. "Tasmiṃ" means in that monk who was sent away. "Atthato" means from the meaning of the inseparability of the monks who are leaving and those who have left. "Itarena" means by the monk who sends away. "Tattha" means in the phrase "the range of sight or the range of hearing." "Ettha" means the collection of determination, meaning in the ranges of sight and hearing. By "tathā" (thus), the measure of twelve cubits is indicated. "Tehi" means by lepers and so on. "Tassa" means of the transgression of the range of sight. By "vuttapakāramanācāra" (improper conduct of the type mentioned), the ablative case of the word "añña" (other) in "na añño koci paccayo" (no other cause) is shown; by "kāraṇa" (reason), the meaning of the word "paccaya" (cause) is shown. 277. Of the word "kali," among its two meanings, "evil" and "defeat," it is said "kali means anger," referring to anger as evil. By "āṇa" (command), the meaning of the word "sāsana" (teaching/command) is shown. For it is said, "Command and teaching should be known." "He speaks out of anger" is the connection. "He speaks having shown" is the construction. "See, lady, his standing, sitting, looking, gazing" is the construction. "Imināpi" means even by unpleasant speech. The second. 3. The training rule on eating together. 279. In the third [rule], where "sayaniyaghare" (in the sleeping house) should be said, by dropping the 'y' sound, it is said "sayanighare," so it says "sayanighare." Here, the particle 'to' in "yato" is seen in various meanings, starting with the first. In "yatonidāna" (from what origin) and so on, it has the first meaning. In "antarāye asesato" (completely without hindrance) and so on, it has the second meaning. In "aniccato" (as impermanent) and so on, it has the third meaning. . In "from mother, from father," and so on, it is in the sense of the ablative case. In "that which is from another, from the cause of giving," and so on, it is in the sense of the genitive case. In "in front, behind," and so on, it is in the sense of the locative case. In "from the foot," and so on, it is seen in the sense of cause. Here too, it is in the sense of cause, so he says "because." The meaning is: "Because alms have been given to the venerable one, therefore, venerable sirs, go." They go for alms. "By you" means by you. "Intention" means the disposition of a person. Although "overcome" is said in a general sense, from the context and so on, it means "overcome by lust," so he says "overcome by lust," meaning "overcome and arisen by lust." 280. In "with food," the 'sa' is a particle meaning 'with,' and the 'a' and 'u' are not similar, so the 'a' is elided before the 'u.' There is also a compound of two words with the same meaning in three places, and an external compound with a different meaning with the former word. Showing this meaning, he says "with both people." Or, "that which is to be eaten is food; that house in which food exists is 'with food'," showing this, he says "or," and so on. "Indeed" means truly. "Therefore" means therefore, because it is to be eaten by each other. "Its" refers to the word "with food." In "house," the former word "bed" is elided, so he says "in the bed-house." By this, he shows a compound with the elision of the former word, as in "given," and so on. In "of the back-rafter," the back-rafter is not of anyone else, but of the bed-house chamber itself, so he says "of that bed-house chamber." "In whatever way" means in whatever way or manner. "Made" means made by placing it on the ridge-pole or not placing it. The third. 284. In the fourth and fifth, just as the training rule concerning eating together is of the same origin as the first pārājika, so too are those, this is the connection. The fourth and fifth. 6. The Training Rule of Conduct 294.