English
The connection is "whatever almsfood is obtained in their hands." "For that purpose" means for the purpose of that almsfood. Here, in "seyyathāpi titthiyā" (just as sectarians), the word "seyyathāpi" means "like." Showing that the word "titthiya" refers to sectarians named Ājīvakas, he says, "just as the sectarians named Ājīvakas." Therefore, making the sectarians known as Ājīvakas an example, they complain, he says, "with good curries," etc. "Hi" means truly, or because. "Te" (they) refers to the Ājīvakas. "But the act is not invalidated" means that even if bowls and robes are not present, because it is declared in the formal act, "with complete bowls and robes," the act is not invalidated. Regarding "yācitakena" (by what is begged), showing that "yācitaka" means "taken after being begged," he says, "by what is taken after begging." By "īdisena hi" (indeed, by such), etc., he shows the fault. "Therefore" means because there is an offense, therefore. That of one seeking ordination. The connection is: by teachers, preceptors, etc., who are without attachment. Having given up, having given up with a gift to Brahmā. It is said, "a bowl and a robe that are fit for use," because bowls and robes that are not fit for use are not considered bowls and robes. A withered leaf, referring to one who is aspiring to be a novice. For he is called a withered leaf by common usage. Or, just as a withered leaf is neither green nor dry, so too, one aspiring to ordination is neither a householder nor a novice. Therefore, one aspiring to be a novice is called a "withered leaf." The connection is: of a withered leaf that is living. An untouched alms-food, alms-food that should not be touched by monks. Equal to a novice's share, that which is obtained in equal measure to what novices receive. Of him, of the withered leaf. Just as it is proper to perform all acts of care for a novice, so too, it is proper to perform them for him—this is the connection. 57. Story of those with severed hands, etc. 119. In the stories of those with severed hands, etc., explaining the meaning of phrases like "one whose hands are severed," he says "whose," etc. At the wrist, at the end of the forearm. For it is called the wrist because one ties ornaments, which are like jewels, there. At the elbow, at the joint. For it is called the elbow because it strikes and harms others' backs. The connection is: one whose hands are severed is called one with severed hands. The same method applies to the rest. Or one foot—this is the connection. Below, in "one or two hands," the same method applies here too. Two out of four hands and feet means one hand and one foot, or two. Ears are for grasping sounds. For they are called ears because one hears sounds through them. Tied to the ear, tied to the ear-hole. To join, meaning to make a connection, to bind. In the goat's-foot place, in a place shaped like a goat's foot. Noses are nostrils. For they are called noses because one makes an inarticulate sound through them. Nostril is the nose itself. To establish, well To place firmly, the meaning is to place naturally. Nail-remains means only the nail remains, with the finger cut off, that is nail-remains. It rises up at the tip, in front, thus it is the thumb. By "in the manner stated" this refers to the phrase "without showing the nail-remains". Those named 'kaṇḍara' are named 'mahāsira'. For they, "which body do they hold?" thus they are called 'kaṇḍara', by changing 'dha' to 'ḍa'. 'Yesu' means in the tendons, it is a locative of determination. Whose fingers are connected like the wings of a bat, this is called 'phaṇahatthaka', so is the explanation. This is 'phaṇahatthaka'. Even those with six fingers, etc., should be included in 'phaṇahatthaka', he says, "whose six fingers", and so on. Whose also six fingers are, this also is called 'phaṇahatthaka', by convention. As for 'khujja', here, showing the meaning of the word 'khujja' as "whose body is bent", he says "bent-bodied". Why 'khujja'? He says, "or of the chest", and so on. Whose however is bent, this also is called 'khujja', so is the explanation. 'Vaṅka' means crooked. 'Hi' means indeed, or because. 'Brahmujugatta' means a straight body is straight-bodied, like the straight body of Brahma, the straight body of this great man, thus 'brahmujugatta', the great man. Showing in detail the meaning stated briefly, he says, "for the short-legged", and so on. 'Yesaṃ' means of both bodies. 'Bhūtānaṃ' means of non-humans, of demons and ghosts. The existence is as if, so is the explanation. 'Parivaṭuma' means round-bodied all around. As for 'galagaṇḍī', here, showing the meaning of the word 'galagaṇḍī' as "whose neck has a lump", he says "whose", and so on. This is the word 'galagaṇḍī'. 'Tatthā' means in the expulsion of the goiter-necked. 'Yaṃ' is the word. As for 'sipadī', here, when 'sipadī' is said as "whose foot is loose", only 'bhārapāda' should be taken, he says, "it is called heavy-footed". Whose foot is heavy, that is 'bhārapāda'. These two are found among those with thick-foot disease, this should be understood. 'Sañjātapiḷaka' means with developed blisters. 'Upanāhanti' means tight binding. "Udakaāvāṭa" means a pit full of water. "Udakavālikā" means by wind moistened with water. Just as veins are visible, so they cause to wither, is the connection. "Such" means the nature of a leg-oil-tube where veins are visible. "Thus" means, as one does at the time of ordination, having done thus, is the meaning. Here, showing the nature of "pāparogī" (one with evil diseases), it is said "piles" and so on. There, piles and fistula and bile and phlegm and cough and consumption, is a dvanda compound; those are the beginning of which, thus piles...etc...consumption and so on. By the word "ādi" (etc.), it includes the ailments mentioned below. There, by the words "pitta" (bile) and "semha" (phlegm), diseases arising from them should be understood. By "niccāturo" (always sick), it shows the meaning of constant connection of the "ī" suffix occurring in the sense of possession, here in "pāparogī". Here, in "Parisadūsana" (defiler of the assembly), the word "iti" is a synonym for "nāma" (name), for the meaning is "he is called a defiler of the assembly". He who, by his own ugliness, defiles the assembly, this one is called a defiler of the assembly, is the connection. Taking the six bodily defects as a beginning, elaborating on the state of being a defiler of the assembly, it is said "or excessively tall" and so on. "Excessively tall" here means not merely two fingers' breadth or so taller than others, but rather twice as tall or more is intended, it is said "than others" and so on. "Nābhipadesa" (navel region) means one's own navel region. Just as in the case of excessive height, the nature of excessive height should be understood by the words of others, so too in the case of excessive shortness and so on, the nature of excessive shortness should be understood. "Mahodara" (big-bellied) means a big belly. "Kappasīsa" (elephant-headed) means like an elephant's head or a yoke-head. The word "kappa" here means "yuga" (yoke). "Kaṇṇikakesa" (hair like an ear-ring) means endowed with hair like ear-rings. By "jātipalitehi" (with naturally gray hair), it excludes gray hair struck by the wind of old age. "Pakatitambakesa" (naturally red hair) means here by the word "pakati" (natural), it excludes red hair by some application. "Āvaṭṭasīsa" (one with a swirling head) means that which turns again and again is a swirl, a hair swirl; he has that on his head, thus "āvaṭṭasīsa". "Uddhaggehi" (with upstanding tips) means with tips upwards. "Like one bound by a net" means like one bound by a net. "Sambaddhabhamuka" (one with connected eyebrows) means or one with eyebrows connected to each other. One with eyebrows like a monkey, because his eyebrows are like a monkey's eyebrows. With a carpenter's adze, meaning with the tip of a chisel. Uneven-wheeled, here it means it moves in a wheel-like manner, or it grasps in a wheel-like manner. Squint-eyed, he is called squint-eyed because he makes things look bad. Like a crab, like a crab. Mouse-eared, one with ears like a mouse. Bat-eared, one with ears like a bat. Unpierced-eared, one with unperforated ears. Indeed, or because. He, the unpierced-eared one. One with a fistula in his ear, he is called one with an ear fistula. One with a tumor in his ear, one with an ear tumor. With oozing pus, with flowing pus. One whose ear is pierced, one whose ear is pierced. With a trough for cattle, with a trough made for the food and drink of cattle. One with very yellow eyes like a cat, one whose eyes are very yellow like a cat's. One with honey-colored eyes, one whose eyes are yellow like honey. Eyelash-less, here, "pakhuma" refers to the hair grown on the eye. It is called "pakhuma" because it grows on both sides of the eye. One with no eyelashes on his eyes, one without eyelashes. One with tear-flowing eyes, one whose eyes are constantly shedding tears. One whose eye has flowered, one whose eye has developed a growth. One with a flowered eye, one whose eye has a growth. By eye inflammation, by a disease causing inflammation at the edges of the eyelids. Flat-nosed, one with an unraised nose. Like a dog's snout, like a dog's mouth. Like the mouth-feature of a frog named Paṭaṅga, meaning, like the mouth-feature of a frog named Paṭaṅga. Like the rim of a cooking pot, with lips like the rim of a cooking pot. Like drum skin, with lips like the skin stretched over the mouth of a drum. Goat-mouthed, one whose mouth constantly dribbles like a goat. Sore-mouthed, one whose mouth is inflamed and festering. Conch-snouted, one whose lips are like the snout of a conch shell. o. "Like the teeth of a plough" means like the teeth of a plough called "aṭṭhaka". The connection is "with teeth covered". "Between the teeth" means in the tooth-gaps, or in the middle of the teeth.