English
Tesaṃyevāti is of only two waistbands. Setacchattanti is a white umbrella made of white cloth. Tesaṃyevāti is of only three umbrellas. Sambhinnarasanti is mixed flavor. Ettha bhijjitthāti means that the root "bhid" (to break) in the word "bhinnoti" (broken) has the meaning of division, but the prefix "saṃ" (together) overrides the meaning of division of the root "bhid", and it should be understood as conveying the meaning of mixing. Challimpīti is also the skin. Sakalenevāti is only with the skin. Pāyāsena asaṃsaṭṭhaṃ yaṃ sabbīti is to be connected with "whatever is not mixed with milk-rice." Tānīti are fruits of the takkola species and so on. Yaṭṭhimadhukādīsupīti is also in licorice and so on. "Laṭṭhimadhukādīsupī" is also a reading, but it is not the correct reading. Yaṃ yanti is the object. Yathāti is in what manner, it is connected with "when being washed, when being carved." Sambhinnarasanti having said, to show that same meaning, it is said "saṃsaṭṭha" is. They are naturally suitable for as long as they are suitable. Therefore, because it brings it near, therefore. By that, by that which is for seven days. That which was received on that day, that which was received on that very day. The connection is: by that which was received for two days, and is for seven days. Here, in the context of things for a specific time. The offenses are to be known, the offenses are to be known in due order. Everywhere, in the entire section on medicines. Thus, the explanation in the commentary on the section on medicines is complete. 7. The Kathina Section 187. The Story of the Permission for Kathina 306. In the Kathina section, regarding "Pāveyyakā," showing the meaning of the word "Pāveyyakā" as "those who dwell in the Pāvāra region," he says, "residents of the Pāvāra region." There, in the region named Pāvā. One father for them, thus "ekapitukā" (having one father). And they are brothers, thus "ekapitukabhātaro" (brothers having one father), for them. This, this name "Pāveyyakā." Among them, among the Pāveyyakā. To show the distinction of the qualifier "by way of undertaking the dhutaṅgas," it is said, "not merely by dwelling in the forest." For a qualifier is of two kinds: distinguishing and making clear. Of them, of the Pāveyyakā. The connection is: even in the state of being alms-gatherers, etc. The word "pi" (also) refers to the forest-dweller. This, this saying "all are forest-dwellers," etc. But these, but the Pāveyyakā. In "udakasaṃgahe" (collected by water), showing that it should be collected by water, he says, "collected by water." By "on high ground and low ground," he shows the nature of the word "udakasaṃgahe." Muddy water is mud mixed with water. In "okapuṇṇehi," the word "oka" is a synonym for water, so he says, "filled with water." For water is called "oka" because it accumulates and exists in a state of aggregation. Of them, of the Pāveyyakā. Dense, continuous. In them, in the robes. By that, because the robes were dense, and the water did not leak through. When asked by the Blessed One, "Did you spend the rainy season comfortably without quarreling?" why did those bhikkhus not answer as asked, but instead omitted the word "comfortable"? having led, they said, “We lived the rains without quarreling.” He said, “Here, ‘We lived the rains without quarreling’,” and so on. And here, in “due to weariness,” the word “ca” (and) should also be connected to “due to the absence of comfort.” For the meaning is: “due to the absence of comfort in the lodging, and due to weariness from not seeing the Blessed One.” “Anamataggiya discourse” refers to the discourse on the beginningless in the Saṃyutta Nikāya (Saṃ. Ni. 2.135). The connection is: “All those bhikkhus from Pāveyya.” “That” refers to the Anamataggiya discourse. “From that” means from the discourse on the Dhamma. “Parato” (later) is the connection. “The Blessed One addressed” is the connection. “One robe” means the outer robe. “With inner and outer” means “santara” (with inner) is that which is with the inner, and that which is “santara” is also “uttara” (outer), by that. “Assu” means “they would be.” For the meaning is “they would have been.” The sameness of meaning between the seventh case ending and the past tense ending is stated in the grammar texts. The word “ca” has the meaning of introduction. The connection is: “This is called the spreading of the kathina.” “Having desired to permit” is the connection. Here, in the passage “I permit, bhikkhus,” and so on. If “vokāra” is merely a particle, how will there be meaning? He says, “The meaning is ‘of those who have spread the kathina’.” The connection is: “of those bhikkhus who have spread the kathina.” Showing the acquired quality, he says, “For thus,” and so on. The word “hi” (for) indicates the acquired quality. “Parato” means “in the later.” The intention is that since it was said “that will be for them” and not “that is for you (plural)” or “that is for you (plural),” the “vo” is merely a particle. By “Vo is indeed a possessive word,” he shows the meaning “vo” as “for you (plural).” If so, how will there be meaning in “parato so nesaṃ” (later that for them)? He says, “Here, in ‘so nesaṃ’,” and so on. The connection is: “for you, those who have spread the kathina.” The word “kathina” means “firm” and is an unanalyzable word. The meaning is “firm” in being capable of including the five advantages, such as going without invitation. Here, in the five advantages, such as going without invitation. Here, in “going without invitation,” “caraṇaṃ” (walking) is “cāro” (going). Showing that "unannounced going" means "going without announcing," it says "going without announcing." By "going without taking," it shows that "going without taking" is said here by not substituting the 'tvā' suffix in the former word. Regarding "robe as much as needed," it says that the sandhi here is by elision of 'ā', meaning "as much as the robe is needed." "Robe as much as needed" is also a reading; in that case, the 'd' is merely a word-junction. The word 'yāva' indicates limitation, not pervasion. It forms a compound with the word 'attha'. Regarding "and whatever robe arises there," showing the scope of 'there', it says "within the boundary of the kathina spreading." "By its arising" means by the arising, by the root, within that kathina spreading boundary. By "a robe arises," it shows that "arising of a robe" here means "the robe itself is the arising," indicating a qualifying subsequent word. "Ke" means "how many." This is said with reference to the phrase "by way of groups." Or "ke" means "who, what kind of monks who have completed the rains retreat." This is said with reference to the phrase "by way of those who have completed the rains retreat." The connection is that even a hundred thousand people receive. By the word 'pi' (even), it shows that more than that is also received. "Or those whose rains retreat is broken" means those whose rains retreat is broken after having entered it previously. "In another monastery" means in a monastery other than the kathina-spreading monastery. The connection is that all monks whose rains retreat is broken, etc., become completers of the group for the monks who entered the rains retreat previously. "Only for the others" means only for those who entered the rains retreat previously and made their first invitation. "One who has completed the rains retreat" means one who has completed twenty years (of ordination), or one whose rains retreat is not broken. "He" means a novice. "Thus even here" means thus even in these three instances. The connection is: by whom given, the kathina robe is permissible. The connection is: a robe given by anyone is permissible. "That" means the practice. "Not knowing" means due to not knowing. Indeed, the 'anta' suffix is for the causal sense. "Of him" means of the giver of the kathina. "Thus" means by this method to be stated. The connection is: cloth sufficient for any one (robe). "Of that": of the kathina robe's sa. The connection is that so many needles are needed. The meaning is that it should be explained thus. The connection is that the duty should be known even by the Kathina layer. The word "pi" refers to the Kathina giver. Expanding on the duty, it says "from the weaver's house," and so on. "Ābhatasantāneneva" means "only with the brought thread." "Khalimakkhitasāṭako" means "an unwashed cloth." It is called "khalimakkhitasāṭako" because it is a cloth smeared with dregs, starch, or gruel. "Kathinatthārasāṭakaṃ" means "a cloth given for the Kathina laying." "Tadaheva" means "on that very day." "Tasmiṃ" refers to the first Kathina laying cloth given. "Aññāni ca" means "and others" besides the Kathina cloth. The word "ca" shows that he does not bring only the Kathina cloth, but also others. "Yo" refers to the Kathina giver. "Itaro" refers to the first Kathina giver. "Yathā tathā ovaditvā" means "advising in various ways," such as "what belongs to you and what belongs to him is of great benefit to the Saṅgha, and you should also desire the great benefit of the Saṅgha; for one who desires thus, there is much merit." The connection is "by which bhikkhu." The meaning is that the bhikkhu to whom the Saṅgha gives the Kathina robe should lay it. The connection is "to which bhikkhu." The meaning is that it should be given to one who has an old robe. "Mahatī parisā etassāti mahāpariso thero" means "a great assembly belongs to him, so he is a great elder." Showing the non-exclusivity of the statement "if a younger one is capable, it should be given to him," it says "api cā" and so on. "Api cā" means "definitely." "Tadatthāya" means "for the purpose of that old robe." "Assa" means "of the bhikkhu." "Pelavo" means "thin." "Tenāpi" means "even by the Kathina layer." "Tanti" means "the method." "Dānakammavācā" means "the formal declaration of the act of giving." The meaning is that the Kathina, when given thus, should be completed.