English
"Ekenāpi" means that the word "pi" indicates "even by many" earlier. "Buddhappasatthaṃ" means "praised by the Buddhas." The meaning is "at the head of a hundred thousand aeons in the past." "Tassa" refers to Padumuttara. The meaning is "he indeed received the Kathina." "Tanti" refers to the Kathina, "satthā akāsīti" means "the Teacher made it." connection. What should be done with a kathina that has been completed? It is said, "As for a kathina that has been completed," and so on. The connection is that the kathina should be taken and spread. The phrase "by that monk who spreads the kathina" is connected to the word "should be told" and is the agent of the causative verb in "should be made to rejoice." What should be told? It is said, "It has been spread... rejoice." The phrase "by those monks who rejoice" is not expressed as the agent of "should be told," and it is the unexpressed object of the causative verb in "should be made to rejoice," or it is the unexpressed object. The object of the verb "kathina" may be expressed or unexpressed. What should be told? It is said, "It has been spread... we rejoice." And by the others, meaning by those who rejoice. Of all, meaning of those who spread and those who rejoice. Indeed, it is true. This refers to the fact that all have spread it, or the statement "of the two... and of the rejoicer." Thus, when the kathina has been spread, the connection is "then." By whom, meaning by the monk. Without considering, meaning without considering "we give to the kathina-spreader" or "we give to the Saṅgha." And the other robes, meaning the robes other than the kathina-spreading robe. The connection is "should be given by the Saṅgha." By "having announced," it shows that there is no need for a formal act (kammavācā). By the rule of the rainy season residence, meaning by the rule that prevails during the rainy season. Heavy articles, meaning heavy articles like couches and cushions. In one boundary, meaning in one upacāra boundary. 308. Here, the word "yathā" means "yaṃ." Indeed, it means "by which method." "Mahābhūmika" means "of great extent." It is said to be "mahāvitthārika" (very extensive) because it has twenty-four aspects. From that, meaning from the characteristic of not being spread. In "parivārepi," the word "pi" shows that it is not only here. Therein, meaning in the twenty-four aspects. In "ullikhitamattena," "ullikhita" means marking with nails, etc., for the purpose of grasping the measure. Showing that "ullikhitamatta" means the measure that is marked, it says, "by merely grasping the measure in length and width." Elaborating on that meaning, it says, "the measure." "Hī" and so on. The meaning is: having shown, he scrapes. "Pañcaka" means a five-measure piece, or a piece of five parts. The word "vā" includes other things like the thirteen and so on. "Merely by placing a useless thread" means merely by placing a useless thread on top of the robe. "Merely by sewing lengthwise" means merely by sewing lengthwise. "Merely by tying a finger-width band" means merely by tying a finger-width band. "Dve cimilikāyo" means two patches. "The first patch" means that a patch other than the kathina patch, one's own usual patch, is attached and kept. The remaining text "that first patch" should be supplied and connected with "having made the belly patch of the kathina robe." "Of one's usual robe" means of one's own usual robe. "A robe tied with a usual band" means a robe tied with a usual band. "Merely by placing a back-wind-piece" means merely by placing a lengthwise wind-piece on top of the robe. For the lengthwise wind-piece is called a back-wind-piece because it is on the back when wearing it. "Merely by placing a belly-wind-piece" means merely by placing a broad wind-piece on top of the robe. For the broad wind-piece is called a belly-wind-piece because it is on the belly when wearing it. "Merely by placing an incoming band" means merely by placing an incoming band on top of the robe. "Vā" means or. "Sāruppa" means suitable for ascetics. "By indirect speech" means by speech produced indirectly. "It is very excellent" means it is indeed very excellent. "It is like a worn garment" means the kathina robe is like a worn garment. "Therein" means in the two kinds of stores. "On that very day" means on the very day it was given. "By that which is nissaggiya due to passing the night" means by that which is nissaggiya having passed the night. "By another" means by something other than the triple robe. "Samaṇḍalika" means made with a large circle and a half-circle. 309. Thus, having shown the twenty-four kinds of non-attained characteristics, now, showing the seventeen kinds of attained characteristics, he says "by an unworn one" and so on. There, "pari" Not struck, not gone, is 'unspoiled'; showing that 'unspoiled' means 'not to be struck or harmed by use,' he says, "by what is not used up." By "like the unspoiled," it shows that the word 'kappasadda' here means 'like' in "like the unspoiled." In "pāpaṇikena," the expanded shop is 'pāpaṇa'; showing that 'pāpaṇika' means 'fallen into that,' he says, "fallen at the shop door." By "pilotika" (rag), it shows the form of the 'ṇika' suffix. "By the opposite of what was said" means by the opposite of what was said, such as "made by a sign." "There" means in the retinue. "Hī" means truly, or because. "Here" means in the Kathina section. The connection is that it is diminished by that unsaid word. 310. "There" means in the passage beginning "And how, monks, is the Kathina raised?" "Janettiyo" (mothers) means "mātaro" (mothers). It shows that 'mātā' (mother) means 'she who honors her children with this Dhamma,' or 'she who is honored by her children with the Dhamma,' and 'mātikā' (matrix/summary) means 'like her.' "Kathinubbhāra" (raising the Kathina) and "kathinuddhāra" (lifting the Kathina) are similar in meaning. "These" are these types of words. "Among them" means among the eight matrices. "Its" means of the raising of the Kathina. 188. Story of the Seven Benefits 311. In "na paccessanti" (they will not go back), showing that the prefix 'pati' means 'again' and the root 'i' means 'to go,' he says, "they will not come again." The connection is that it is cut off for one who departs thus. "This" means the ending of departure, and the lifting of the Kathina. "Tāhaṃ" means "I to you." "Te" means "to you." "Another" means another from one's own monastery. "It happens thus" means this is the thought. "That" means the hindrance of residence. The connection is "said by the Kinsman of the Sun." The connection is that two hindrances are cut off at once. "Not before, not after" means with a single stroke. Why was that cutting off of hindrances not explained in detail? He says, "But that..." etc. "But that" means but that cutting off of hindrances. The connection is "not said." "Here" means in this raising of the Kathina. Why is this lifting of the Kathina called "ending in destruction"? He says, "Because..." etc. "His" means of the monk. Defilements The connection is that it is cut off in the cutting off. This, however, means the cutting off of hope, the kathina removal. The connection is that it is of many kinds. Of him, means of the bhikkhu. "Said" means this cutting off of hope, this kathina removal, is said; this is the explanation. Here, however, means in this place. There, means in the one who has transgressed the boundary. 312-325. "Thus" and so on is the conclusion. "In the group of seven" means in the remaining seven, out of the eight topics, after the cutting off of hope, or in the group of seven. "Those very ones" means in the group of seven itself. "From that" means from the turn. Which are the kathina removals. "By others" means by those other than the cutting off of hope. The connection is: which impediments are spoken of. Showing the meaning of the word "cattā" (given up) as "the dwelling is given up by this," he says, "by which thought," and so on. That means thought. By "the same method," it extends the meaning of the word "vantaṃ" (vomited) as "the dwelling is vomited by this." It extends the meaning of the word "muttā" (released) as "the dwelling is released by this." "Everywhere" means in the entire Kathina chapter. Thus, the explanation of the commentary on the Kathina chapter is concluded. 8. The Chapter on Robes. 202. The Story of Jīvaka. 326. In the Cīvara chapter, rejecting the meaning of "apasavya" (left-hand side) for the word "padakkhiṇa" (right-hand side), he says, "skillful, expert." In "abhisaṭā," showing that the root "sara" (to go, to think) here means "to go," he says, "abhigatā" (gone towards). "Abhigatā" means to be gone towards. "But in the Pāli, 'of the desirous, of the desirous people' is said; why then is 'by the desirous, by the desirous people' said?" he asks, and then says, "however, in the instrumental sense," and so on. By this, he shows that the genitive agent is indeed the same as the instrumental agent. When it is said, "one who dwells in a market town is a negama," he says, "a group of householders is called negama." 327. Those who dwell in a city are nāgarā (citizens). The connection is: having given, they caused to rise. In "monasteries, parks, conveyances, etc.," the word "etc." includes other things for enjoyment and consumption. "In the place of a gaṇikā" means in the place of a courtesan. And a gaṇikā is a city adornment. For she is to be approached by a desirous multitude of people, therefore she is called a gaṇikā. And in "by a hundred," the word "ca" (and)... The word 'addo' has the meaning of emphasis. For going at night by way of a substitute with a hundred (coins) this is indeed the meaning. In "gilānaṃ" (sick) here even without the suffix for state its meaning of state should be understood, thus he says "the state of being sick." By "should make known" in "should report" here the meaning of knowing of the root 'vid' is shown. In "kattarasuppa" (old basket) here