English
In the Kurundi commentary, having been informed about gruel, if they bring cakes and so on without taking the gruel, the intention is that it is permissible. 575. "Of one" refers to "of a bhikkhu." "Of that" refers to "of the informed family." for a monk who has not been informed, for the purpose of four or five monks, this is the explanation. And for others, means for others besides four or five monks. More than enough, means more than what has been consumed. And whatever, means whatever hard food and soft food, and whatever hard food and soft food they bring from the forest, this is the explanation. "Born therein," here, to show the scope of that word, it is said "in the monastery." Given by another, this is the connection. Not, means not the original hard food, etc. Informed beforehand, means well-informed beforehand, this is the meaning. The fourth. Thus, in the Samantapāsādikā, the commentary on the Vinaya, in the commentary on the Pāṭidesanīya, the explanation is concluded. 7. The Sekhiya Section 1. The Parimaṇḍala Vagga - Explanation of Meaning By the Buddha, who has trained in the training, who has trained in the training in the three trainings through the four paths, who is such, unshakeable by the eight worldly conditions, who is such, or unperturbed in desirable and undesirable things, the training rules that were spoken as "sekhiya," now, this is also the method of commentary for those training rules, this is the explanation. 576. Therein, means in the Sekhiya training rules, the meaning should be understood thus, this is the explanation. "Completely," by this, he shows the meaning of the prefix "pari." "Navel region, knee region," here, the word "above" and the word "below" should be supplied, so he says "above," etc. About eight finger-breadths, is a neuter noun of state, it should be worn, this is the connection. From there, means from about eight finger-breadths. For one who wears it so that it is covered, this is the explanation. Therein, this is the measure, this is the measure of that wearing. For such a one, means for a lower robe that is five fists long and two and a half cubits wide. It is suitable for covering the knee region, this is the explanation. Therein, means among the robes. Does not stay, means does not stay because it is sparse. Stays, means stays because it is dense. And for one who wears, here the word "ca" has the meaning of emphasis, the meaning is only for one who wears. Only for one who wears it thus, there is no dukkata, but that even for one who thus puts on the lower robe, it is a dukkaṭa offense. And “those are faults of the lower robe” is the connection. “Others” means those that hang down both in front and behind when putting on the lower robe. “All those” means all those faults of the lower robe. “Here” means in this Vibhaṅga. “Right there” means in the Khandhaka itself. “For one who puts it on unintentionally, there is no offense” is the connection. The same method applies to “unmindfully.” Regarding “unknowingly,” ignorance is twofold: not knowing the rule for the lower robe, and not knowing whether it is on or off. Referring to not knowing whether it is on or off, it is said “unknowingly,” as shown by “regarding ‘unknowingly’ here,” and so on. “Indeed” means truly. “Of that” means of the rule for the lower robe. “For that” means for that bhikkhu. “But that” means that not being freed from offense. “Therefore” means because it is fitting, therefore. “Whoever” means whichever bhikkhu. “It is said in the Kurundi” is the connection. “Whose shanks are dry” means sukkhajaṅgho. “Whose calf muscles are large” means mahāpiṇḍikamaṃso. “Of that” means of that bhikkhu. “Wound” means an ulcer. For it wounds, it causes the body to be broken, therefore it is called a wound. “Wild animals or thieves” – here the word “or” is for collecting what is unsaid, by which other dangers like water and mud are included. 577. “Here” means in this Vibhaṅga, or in this training rule. “Both ends” means the two ends that protrude both in front and behind. “Without distinction” means without making a distinction like “inside the house” or “in the monastery,” but generally. “Even in the monastery” is said referring to times like a gathering of the Saṅgha, attending on the Buddha, or attending on elders. 578. The word “kāya” (body) refers to a part of the body, so it says “even the knee, even the chest.” By “not the head with a covering,” it refutes the fault of over-extension of the word “well-covered.” “Gaṇṭhika” means a noose. For it ties, it binds, or it is tied, it is bound by it, therefore it is called gaṇṭhika. When the ṭha-kāra becomes a ṇṭha-kāra, it is gaṇṭhiko; having untied that gaṇṭhika. “Both ends” means the two corners of the robe. Regarding “galavāṭakato,” “gala” means the A throat. For it swallows the four kinds of food, namely, chewable, eatable, lickable, and drinkable, and having fallen, it enters the stomach, thus it is called 'gala' (throat). A small hole is an 'āvāṭako' by a small stick, 'ko' in the sense of small. A hole situated in the throat is a 'galavāṭako'. Indeed, the elision of 'ā' from 'a' is like in "papaṃ" and so on (Jā. 1.1.2). Here, the word division is 'pa-āpaṃ', and there is elision of 'ā' from 'a'. 'Papaṃ' means 'extended water', the meaning is 'great water'. "Having opened the head" is the connection. 579. Rejecting the meaning "having gone to dwell" or "having gone by dwelling," he says, "for one who has gone for the purpose of dwelling." 580. Showing that "not playing with hands and feet" means "well-restrained," he says, "not moving the hand or the foot." 582. Here, in "okkhittacakkhū" (downcast eyes), the prefix 'o' means "down," so he says, "eyes cast down." By "hutvā" (having been), he shows the state of being an adverb. "Yugayuttako" means "yoked to the yoke." "Damiyitthā" means "tamed." "Ājāneyyo" means "one who knows what is proper and improper." "Ettakaṃ" means "a measure of four cubits." The construction is: "If one goes, for that bhikkhu there is an offense of wrong-doing." Both readings, "parissayabhāva" (state of danger) and "parissayābhāva" (absence of danger), are indeed appropriate. 584. "Itthambhūtalakkhaṇaṃ" means "this manner, thus throwing up the robe, 'bhūto' (being) means 'becomes, goes', a bhikkhu." "Lakkhaṇaṃ" (mark) is that by which it is marked, the robe. "Itthambhūto" is "being thus," its mark is "itthambhūtalakkhaṇaṃ," in that. The construction is to be seen as an instrumental case. "Itthambhūtalakkhaṇaṃ" is the nature of an adverb, so he says, "from one side or... (etc.)... having been, is the meaning." "Antoindakhīlato" means "from inside the village post." First chapter. 2. Explanation of the Ujjagghika Chapter 586. "Ujjaggho" is laughing, making a loud sound; that itself is "ujjagghikā," by that. Thus, showing this meaning, he says, "laughing a great laugh." "Here" refers to the word "ujjagghikāya." 588. "Kittāvatā" means "by what measure," thus. The connection is "when the elders are seated." And this locative case is for determination. "He defines" means "he says this and that." "By this much" means "by this measure." 590. "Making the body steady and upright is called 'kāyapaggaha' (holding the body)," he says, starting with "making steady." The same method applies to "bāhupaggaha" (holding the arms) and "sīsapaggaha" (holding the head). Second section. 3. Explanation of the meaning of the Khambhakatavagga (Chapter on Leaning) 596. "Khambhakata" is that by which a support is made. And "khambha" means supported. Where is it supported? He says, "by placing the hand on the hip." "He covers or wraps with the head" means "oguṇṭhita" (covered), he says, "covered with the head." 600. Showing that "ukkuṭikā" is when one end of it goes upwards, he says, "it is called ukkuṭikā," and so on. "Here" means in the word "ukkuṭikā." 601. Among the two, "hatthapallatthīka" (hand-supported) and "dussapallatthīka" (robe-supported), "āyogapallatthīka" (yoke-supported) is also included in "dussapallatthīka," he says, "āyogapallatthīka is indeed dussapallatthīka." 602. "Mindfulness established carefully" he says, "having established mindfulness." 603. "Even when giving almsfood" means "even when placing almsfood in the bowl." Perception of the bowl is "pattasaññā"; one who has that is "pattasaññī." By "having done" (katvā), it shows the adverbial nature. 604. Regarding "almsfood with equal curry," lest there be a doubt about the curry and almsfood being equally half, he says, "it is called samasūpaka," and so on. "Where" means in the almsfood. The curry is a quarter of the rice; that almsfood is called "samasūpaka" - this is the explanation. "Oloṇī, and vegetable curry, and fish broth, and meat broth" is a compound. There, "oloṇī" is one kind of condiment. "Sākasūpeyya" is that which is suitable for curry, vegetable itself is suitable for curry, "sākasūpeyya." By this, all kinds of vegetable curry condiments are included. In "fish broth, meat broth, etc.," by the word "etc.," all remaining kinds of condiments are included. All of that, being the essence of essences, is called "rasaraso." 605. “Completely full, completely filled” are synonyms. Explaining the meaning of “made into a heap” as “heaped up,” he says, “What is called ‘heaped up’…” Therein, in the statement beginning “heaped up.” Of them, of Abhayatthera and Tipiṭakacūḷanāgatthera. Thus they asked, and the meaning is that they reported the view of those elders. The elder is Cūḷasumanatthera. Of this one, of Tipiṭakacūḷanāgatthera. Seven times, seven occasions. From whom, from which teacher. Therefore, because it is limited by time. The meaning is: “food like gruel and rice, or fruits and nuts.” And that, that which is level with the brim. But with the other, but with a bowl that does not reach the designated place. The meaning is: “whatever cakes, sugarcane pieces, fruits, and nuts fall down, those cakes, sugarcane pieces, fruits, and nuts.”