English
"Like partridge feathers" by this, it shows the meaning of the word 'tittirapattikā' (partridge-feathered), that it is like the feather of a partridge. And 'tittira' is a certain kind of bird. At the ear-place, at the place where the two straps meet. "Ram... ...made" by this, it shows the meaning of the word 'meṇḍavisāṇavaddhikā' (ram-horn-strapped), that these have straps like a ram's horn. Likewise, the meaning is, likewise, as they are made by joining straps shaped like ram or goat horns. "Scorpion... ...made" by this, it shows the meaning of the word 'vicchikāḷikā' (scorpion-tailed), that the tail of a scorpion is 'vicchikāḷa', and these have straps like that. The word 'aḷa' in "aḷacchinno" and so on, means 'thumb', but here it means 'tail', therefore it is said "tail-shaped". On the soles, on the soles of the sandals. "Peacock... ...sewn" by this, it shows the meaning of the word 'morapiñchaparisibbitā' (sewn all around with peacock feathers), that it is sewn all around with peacock feathers, or encircled. In 'citrā upāhanāyo' (variegated sandals), here the word 'citra' means 'variegated', so it says "variegated". In these, in those tied with straps and so on. To be used, to be enjoyed. The root 'vaḷaji' means 'to enjoy' in the Dhatupatha. The third is 'tālujo'. Among those, among those tied with straps and so on. 'Sati santesu' is the construction. "To be encircled with lion skin" showing the meaning of 'sīhacammaparikkhatā' (encircled with lion skin), it says "at the edges" and so on. 'Pakkhibiḷāla' is a civet cat. For it has wings, and because its face is like a cat's face, it is called a bird-cat. Here, "luvakacamma-parikkhatā" (covered with luvaka skin) shows that the word "luvaka" is a synonym for bird-cat. "Ulūkacamma-parikkhatā" (covered with owl skin) is also a reading. Even among these, such as "sīhacamma-parikkhatā" (covered with lion skin), "yā kāci upāhanā" (whatever sandal) is the connection. 247. Here, showing the meaning of separation for the prefix "ava" in "omukkaṃ," it says, "having untied, removed." The meaning is "old, worn-out sandal." 151. The story of prohibiting sandals within the monastery 248. By "yena sippenā" and so on, it shows the meaning that "abhijīvana" (livelihood) is that by which one lives excessively, and what is that? It is a craft. "Tassa" means of the craft. "Idha" means in this teaching. It says "ye tumhe" because the word "yaṃ" is a reversal of words. "Hī" means truly. "Yaṃnipāto" means the particle "yaṃ" occurs in the sense of the word "yadi" (if) – this is the connection. "Ācariyā eva" – with the word "eva," it rejects the mere state of being a teacher. "Hī" means truly. "So" means one who is dependent. "Taṃ" means six years. "Nissāya vacchati" means he lives depending on that, because six years is ten years in the four-year period of one who is dependent. Showing the mere state of being an upajjhāya, it says "upajjhāyassā" and so on. "Mahantatarā" means older than oneself. "Upajjhāyamattā" means those whose measure is an upajjhāya. 249. Showing the meaning of the word "pādakhīlābādho" (foot-thorn ailment) as an ailment caused by a thorn-like flesh protruding from the foot, it says "pādato" and so on. "Pādato nikkhantaṃ" (protruding from the foot) is the connection. 251. In "tiṇapādukā" and so on, showing the meaning of the word "tiṇapādukā" as sandals made of grass, it says "yena kenaci tiṇenā" (with whatever grass) and so on. That is very easy to understand. By "bhūmiyaṃ suppatiṭṭhitā" (well-established on the ground) and so on, it shows the meaning that "na saṅkamitabbā" (not to be moved) means unmovable. 252. "Aṅgajāteneva" means by one's own body part. "Aṅgajātaṃ" means the body part of cows. In "ogāhetvā," the prefix "o" means firmness, so it says "daḷhaṃ gahetvā" (having taken firmly). 153. The story of prohibiting vehicles and so on 253. In "itthiyuttena" (drawn by a female), by common usage, a cow is also a female. The mother said, "With a cow-drawn carriage." Here, "purisantarena" means a man is between, or another is there, thus a "purisantara" vehicle. "Purisantara" actually means a charioteer, so it says "by a man-charioteer," and is to be connected with "by a vehicle." Here, "Gaṅgāmahiyāya" means Gaṅgā and Mahī, which is Gaṅgāmahī. Showing the meaning of "kīḷikā Gaṅgāmahiyā" (play in Gaṅgāmahī), it says "Gaṅgāmahīkīḷikāya" (by playing in Gaṅgāmahī). There, indeed, men and women play water games with vehicles. Here, "purisayuttaṃhatthavaṭṭakaṃ" (man-drawn and hand-pulled) shows "I allow, monks, a man-drawn (vehicle) and a hand-pulled (vehicle)," and it says "here," and so on. There, "purisayuttaṃ" means a vehicle that is drawn by a man, a man-drawn vehicle. "Hatthavaṭṭakaṃ" means a vehicle that is pulled by hand, a hand-pulled vehicle. "Yānugghātena" means by the vehicle going by leaping up. The root "han" indeed means "to go." Showing that meaning, it says "for one ascending a vehicle," and so on. By "tappaccayā" (due to that), it shows that "yānugghātena" (by the vehicle's leaping) is in the instrumental case with the meaning of cause. "Pīṭhakasivikaṃ" is a palanquin made with a seat. "Paṭapoṭalikaṃ" is a bundle made of cloth. 154. The Story of the Rejection of High Beds and Large Beds. 254. A high couch is a high couch. A large couch is a large couch. In the case of chairs and so on, the determination should be known thus. "Pamāṇātikkantāsanaṃ" (an oversized seat) is a long seat. Here, "āsandī" (a chair) is said to be that which one approaches and sits upon, or that which gives good length. "Vāḷarūpāni" (figures of wild animals) are figures of lions, tigers, and other wild animals. "Pallaṅka" (a couch) is that which is marked or adorned with figures of wild animals on its legs. "Gonaka" (a rug) is that where long hairs grow forth, or where one goes with long hairs. "Kojavo" (a rug) is that which moves or goes on the ground. Of that, of the gonaka. Its hairs are said to be more than four finger-breadths long. "Vānacitrauṇṇāmayattharaṇaṃ" (a woolen cover with figures of animals) is "vānacitraṃ" (animal-figured) because it has figures made by weaving or sewing. It is "uṇṇāmayo" (woolen) because it is made of wool. That same is "uṇṇāmayattharaṇo" (a woolen cover). It is "vānacitraṃ" and it is wool... "Yattharaṇo" means a woollen spread with figures of animals. "Setattharaṇa" means that which is used by those who desire purity, thus it is pure; that very spread is a white spread. By this meaning, it should be understood as "paṭikā" because it falls (onto the ground) and becomes white. This word "paṭikā" also applies to a half-moon stone. "Ghanapupphaka" means it has dense, firm flowers. By this, it shows that there is a layer here called "ghanapuppha," thus "paṭalikā." That is a spread. "Āmalakapaṭa" means a cloth made by displaying Amla flowers. "Tūlikā" means a cushion made by filling it with cotton. "Vikatikā" means it is made in a variegated manner with figures of lions, tigers, etc. (Dī. Ni. Aṭṭha. 1.15), thus "vikatikā." In the Dīgha Nikāya Commentary, it is said: "Uddalomī" means a woollen spread with fringes on both sides. "Ekantalomī" means a woollen spread with fringes on one side. But here, it is said: "Uddalomī" means a woollen spread with raised pile on one side. "Ekantalomī" means a woollen spread with raised pile on both sides. Therefore, the two commentaries are contradictory to each other. Here, I will explain the meaning of the word according to the Dīgha Nikāya Commentary. "Uddalomī" means it has hair/pile, called fringes, raised on two sides or on two ends. Having inserted a *niggahīta*, "undalomī" is also a reading, and the meaning is the same. "Ekantalomī" means it has hair/pile, called fringes, at one end. In "Koseyyakaṭṭissama," "koseyya" here means silk thread. "Kaṭṭissa" means bark fibre named "kaṭṭissa." By this, having made an *ekasesa* of different forms, "kaṭṭissāni" means both silk and kaṭṭissa, and it shows the meaning that a spread made from kaṭṭissa (fibres) is "kaṭṭissa." "Suddhakoseyya" means pure silk not interwoven with jewels. By this, it shows that pure kaṭṭissa is also acceptable. Showing the meaning that "kuttaka" is that on which sixteen dancing women stand and perform a dance, he said "of sixteen," etc. "Ajinacammehi" means with antelope skins; "made" is the connection. "Paveṇī" means because it is made in succession, with two-ply, three-ply, etc., it is "paveṇī." It is said. Indeed, ajina skins are very fine, therefore, they are made into double-layered, triple-layered, and so on, and are made in the manner of a continuous strip. Therefore, it is said, "ajina-paveṇī" (a continuous strip of ajina skin). "It is called kadalimiga-camma (skin of a kadali deer)" – by this, it shows that its skin should be understood as kadalimiga, either by the elision of the latter part of the compound or by metaphor. The word 'pavara' means 'excellent', so it says, "an excellent covering." That is, an excellent covering of kadalimiga skin. "Sauttaracchadaṃ" (with an upper covering) – here, indicating that the 'sa' syllable is for 'saha' (with), it says, "saha uttaracchadena" (with an upper covering). "Uparī" (above) – by this, it excludes meanings like 'best' for the word 'uttara'. "Saddhiṃ" (together with) – by this, it excludes the meaning of 'equal' for the word 'saha'. "Seta...pe... na vaṭṭatī" (white...etc...is not allowed) – by this, it shows that even if there is an allowable covering underneath a red canopy, it is not allowed. Why? Because a red canopy is not allowable. In "ubhatolohitakūpadhānaṃ" (a pillow red on both sides), to show the form of 'ubha' (both), it is said, "sīsūpadhānañca pādūpadhānañcā" (both a head-pillow and a foot-pillow). That upon which the head comes to rest is an upadhāna (pillow), or that which holds well and comfortably is an upadhāna, a bibbohana (cushion). If it is of the proper measure, that pillow is allowed – this is the connection. 155.