English
"The duty of the seated elder should be done" - this is the connection. "Uklāpo asmiṃ dese atthīti uklāpo" - showing the meaning that there is dirt in this place, he says, "mixed with some rubbish." Here, "saṅkāro" (rubbish), "ucchiṭṭho" (leftovers), "kalāpo" (bundle), "samūho" (heap) - by the meaning of these words, it is called "uklāpo". "Kacīyati bandhīyati asmiṃ deseti kaco" - "kaca" is where something is tied or bound. "So varīyati icchīyati anenāti kacavaro" - by the meaning that it is desired or wished for by this, it is called "kacavaro". "Hatthenapīti" - here, the word "pi" includes "with a cloth also" and so on. "Ekato katvā" is having made them into one, having made them into a single layer. "Kasmā saṅghāṭīti" - why "saṅghāṭī"? He says, "sabbaṃ hī" and so on. "Saṅghaṭitattā" - by this, it shows the meaning of the word "saṅghāṭī" as "that which should be gathered together." "Nivattitvā olokentaṃ upajjhāyaṃ saṃpāpuṇātīti" - this is the connection: "having turned back, he reaches the preceptor who is looking." "Ekena vā" "without exchange" is the connection. The bowl itself, being included among hot and heavy things, is "bowl-included." Or, that which is included in the bowl, like gruel and so on, is also appropriately called "bowl-included." "Alms-round" means at the place of the alms-round. Or, "when gruel has been received" is the connection. "His" means of the preceptor. "That bowl" means that bowl included among hot things and so on. "Or elsewhere" means or in the monastery and so on. "His" means of the preceptor. "While the word is not finished" is the connection. "From this point onwards" means from the negative particle mentioned here in "not while the preceptor is speaking." By this, it shows that there is no offense in the prohibitions with the negative particle mentioned below, such as "one should not go too far." "Wherever" means in any of those like "nor should the robe be placed in the sun." This is an offense of wrong-doing. "Indeed" means truly. In "near the offense," showing the meaning that "near the offense" means "near the offense," he says, "close to the offense." By "close," it shows that "sāmanta" (near) is a synonym for "āsanna" (close), and that it is an ablative case in the sense of use. "Is it proper, venerable sir, to speak such a word?" is the construction. "Before the village" means before the preceptor from the village. "By him" means by the preceptor himself. "By the returning co-resident" is the connection. Having said "wet," to show that very meaning, it is said "sweat-soaked." By this, it shows the meaning that "sinnati" (becomes wet) means it becomes wet by sweat. By "making it excessive," it shows the intended meaning of the word "ussāretvā" (raising up); it means "raising it higher and higher." To show that the preceding sentence is the cause of the succeeding sentence, it is said, "for what reason?" Revealing the fault of breaking in the middle, he says, "making it even," and so on. From that, from gathering it evenly, "constantly breaking" is the connection. Or, from breaking in the middle, "weak" is the connection. This means the statement: "raising the corner four finger-breadths." "As" means "in the manner in which it is being gathered" is the connection. The lower inner part of the robe's fold is "obhoga." Thus, explaining the meaning, he said, "body-band," and so on. "Yo" refers to the preceptor. Having said "in the village itself," to show that very meaning, it was said, "in the inner house or in the refectory." Or in the refectory means in the dining hall. "His" means the preceptor's. "By whom alms food was received" means one who has received alms, or his. The connection is: "the alms food is." "His" means the preceptor's. The connection is: "the alms food is not." "Even if received by oneself," the word "pi" summarizes the meaning as "even if received by the preceptor." Here, the "tu" ending in "āhariyatu" is for a question. The meaning is: "should it be brought?" "Time" means mealtime. "He ate" means eaten; the connection is: when that is so. "Upakaṭṭho" means near to midday. Regarding "without intervening," here, "It disappears" means "intervened," like a mat, a piece of leather, and so on. "There is no intervening thing in this, it does not intervene with the bowl-ground," thus explaining "without intervening," he said "without being spread out." The connection is: it is black-colored, or plastered with lime, or dust-free earth. "That" means the bowl. "Even with washed sand" means even with clean sand. "There" means among dust, dirt, gravel, and so on. Again, "there" means on leaf-holders. The connection is: this statement was said. "Facing" means facing oneself. "Saṇikaṃ" means slowly. "And at the end" means at the edge of the robe. The connection is: the fold of the robe of the companion who is putting it down. Here, regarding "to be brought together as powder," explaining it as "to be brought together as a mass of powder," he said, "a ball should be made." By "in one smokeless place," he explains the meaning of "to one side" as "in one place at one end." "Jantāghara" means in the hot-room. For indeed, fire burns and shines in it, thus 'jantā'. Or it generates bodily sweat in it, thus 'jantā'. That very house is called 'jantāghara'. In that. "It is done by way of honoring" means "preparation." Explaining that "preparation" refers to giving charcoal and so on, he said, "preparation means," and so on. By "not by any illness," and so on, of enduring... He shows the meaning. Indeed, it is true. The meaning is that it should be done even by a sixty-year-old healthy co-resident. By disrespect: by disrespect for the performance of the duty. In sentences connected with 'na': in sentences connected with 'na', which expresses prohibition. In places: in sentences like "One should not interrupt the Upajjhāya while he is speaking." On the ground: said by way of indication, as it should not be struck even on a wall. By "Piṭhasaṅghāṭañca" he shows that the word 'pīṭha' in "kavāṭapīḷa" means 'piṭhasaṅghāṭa' either by elision of the latter part of the compound or by a part-for-whole designation. By "Acchupantena" he shows the meaning of the root 'ghaṃsa' in "appaṭighaṃsantena" as 'not touching'. He says "santānaka" and so on, showing that 'santānaka' means 'a continuous thread' or 'a network' like a spider's web, by the meaning that "sammā tāyati attānañca parañca anenāti santānaṃ, tameva santānakanti" (that by which one protects oneself and others well is 'santāna', and that is 'santānaka'), thus referring to a spider's web, a monkey's tail, etc. Ullokati: from the canopy. For that is tied up above, hence it is called 'ulloka'. And by changing 'ca' to 'ka', it is also called 'ulloca'. By the word 'to', he shows the 'kāriya' (effected) state of 'smāvacana' for 'ākāra'. Apaharitabbaṃ: should be removed. "Avaharitabba" is also a reading, meaning it should be brought down, made to fall. In "Ālokasandhibhāgā", since the word 'bhāga' is after a dvandva compound, it should be connected to each of the preceding terms, so he says "ālokasandhibhāgā ca kaṇṇabhāgā ca". Explaining its meaning, he says "antarabāhirā" and so on. By "Vātapānakavāṭakānī" he shows that the word 'ālokasandhi' is synonymous with 'vātapānakavāṭaka' (window shutters). By "Koṇā" he shows that the word 'kaṇṇa' is synonymous with 'koṇa' (corner). By "Yathā paṭhama" and so on, he shows that only the first rule should be laid down, not otherwise. This is said with reference to a suitable first rule. If the first rule is unsuitable, it should be laid down otherwise. For this very purpose: for the purpose of laying down as prescribed. If it is prescribed It was so, thus it is to be connected. This is to be made known by removing the wall. Being attached to and fond of mats and woven things, it is called a mat-lover. Having turned back means having withdrawn. In "puratthimā" (eastern), it is indicated by the elision of the 'y' sound, thus he says "puratthimāyā." In "vūpakāsetabbo" (to be removed), the root 'kas' means 'to go,' so he says "to be led elsewhere." The meaning is: taking the preceptor, one should go elsewhere. "Elsewhere" means another place. In "vivecetabbaṃ" (to be separated), showing that the preceptor should be separated from wrong views, he says "to be released." Having said "another should be spoken to," he shows its manner with "thera" (elder) and so on. That bhikkhu should be requested, this is the connection. "To be given by another" means that the preceptor's probation should be given by oneself, by another bhikkhu. "Kinti nu kho" means by what means, by what method should he give? The word 'iti' here has the meaning of emphasis. The commentary also shows this same method with "by what means indeed." "Everywhere" means in all sentences like "by what means indeed should he turn back?" Among the seven offenses, because the three kinds of suspension are serious, it is said "without having performed the suspension." Elaborating on that very meaning, he says "tena hi" (therefore) and so on. That fellow-dweller should be requested, this is the connection. "If they are doing it" means if the bhikkhus are indeed performing the act. "Again, if they are doing it" means if the bhikkhus are indeed performing the act of suspension. "Athā" (then) means when that act has been performed. "Iti" (thus) means by such a request. "Naṃ" (him) means that preceptor. In "samparivattakaṃ" (rolling around), just as in "piṇḍukkhepaka" (throwing up food) and so on, the word "samparivattakaṃ" is an adverb, and the suffix 'ka' has the meaning of repetition, so he says "rolling around and rolling around." "Yadi" (until) means as long as. The word 'yadi' is synonymous with 'yāva' (until), therefore it is said "one should not depart yet." The connection is: as long as even a little dye drips, one should not depart yet.