English
The Story of the Request for a Boon "Katabhattakicco" means "one who has finished his meal," connected with "when that was so." "Vuttanayeneva" means "in the manner stated in the story of Rāhula" (Mahāvagga Aṭṭhakathā 105). The connection is, "This cloth, this Siveyyaka cloth, has arisen." "Tāvā" should be supplied. "Etthāntare" means "during the time this cloth arose." The connection is, "some bhikkhu." "Tena" means "because of the rag-robe." "Ayaṃ" is Jīvaka. In "gahapaticīvaraṃ," rejecting the meaning "the robes of householders," he says, "by householders..." given a robe.” Connected with the benefits of giving cloth, as in “the giver of cloth is a giver of beauty,” and so on, (Samyutta Nikaya 1.42) connected with the benefits of giving cloth. The word “itarītarena” (by this or that), spoken in the sense of choice, is an indefinite pronoun, so it says: “with something of little value or great value, with whatever.” A cloak (pāvāro) is an upper robe. It is called a pāvāro because it is chosen, desired, for covering. “Of the type of cotton, etc.” This shows its nature. Just a natural kojavaka (rug) is a kojavaka suitable for monks by nature. A great-backed (mahāpiṭṭhiyaṃ) because it is large enough for sixteen dancing women to stand and dance upon; that very kojavaka is a great-backed kojavaka. Its hairs are said to be more than four fingers long. 211. The Story of the Permission for Blankets, etc. 338. Of the Kāsīs (Kāsīnaṃ) means of the people of the Kāsī country, or of the people residing in the Kāsī kingdom. Pasenadi (Pasenadissāti) means one who conquers an opposing or hostile army, by changing the letter ‘ja’ to ‘da’. This (Esā) is this king of Kāsī. “A thousand” (Sahassaṃ) This shows the conventional number of the word Kāsī. Worth that much (Taṃagghanako) means worth that Kāsī. Why is it said “half Kāsī” (aḍḍhakāsī) (Therīgāthā Commentary 25)? It says: “But this…” and so on. This (Ayaṃ) is the blanket. But (Panāti) indicates a reason. Because (Yasmā) is the meaning. 339. To be broken (Bhañjitabbaṃ) means five threads like flax, etc., mixed and crushed. Showing that it is “bhaṅga” (hemp), it says: “Bhaṅga by name…” and so on. Made of hemp (Vākamayameva) means made of the fiber called bhaṅga. 340. They (Teti) are the monks. “They noticed, it is said” is the connection. Of this (Etassāti) word, “is” (atthanti) is the connection. They did not stay (Na acchiṃsūti) means they were not, they did not reside. “Nākāmā” (not unwillingly) Here the root “kamu” means to wish, and the ‘ya’ is dropped, so it says: “not unwillingly.” To be given (Dātabboti) means a share is to be given. Near (Upacāreti) means near the charnel ground. To show the non-exclusivity of the phrase “to give a share unwillingly,” it is said: “If, however…” and so on. Here (Idhāti) means this charnel ground. “Having arrived, let them take.” "Ti dentīti" is to be connected with "yojanā". "Yenāti" means by which bhikkhu. Regarding "sadisā okkamiṃsūti", the word "sadisa" means "sama" (equal), so it is said "samaṃ okkamiṃsū" (they went forth equally). "Samaṃ" is a neuter noun of state. Or, showing "samānadisāyā" (in the same direction), it is said "ekadisāya vā" (or in one direction). Here, the elision of the letter 'y' should be understood. "Bahimevā" means outside the charnel ground. "Katikanti" means an agreement that has been made. 213. Discourse on the Appointment of a Robe-Receiver 342. In "Yo na chandāgatiṃ gacchatī" (He who does not go by the path of desire), and so on, this determination should be understood, so it is connected. "Ñātakādīnaṃ cīvaraṃ" is the connection (robes of relatives, etc.). "Ekaccasmiṃ" means in some person. The word "vā" (or) indicates an alternative. The meaning is: he goes by the path of desire by one of these three reasons. "Āgatassāpi cīvaraṃ" is the connection (robes of one who has come). The word "pi" (even) has a sense of censure. The meaning is: even of one who has come later. "Avamaññanti" means they despise. "Vo" means your. "Natthi kiṃ" is to be connected (what is not?). "Muṭṭhā sati etassā" means he whose mindfulness is lost, so "muṭṭhassati" (unmindful). "Āgatānampi cīvaraṃ" is the connection (robes of those who have come). The word "pi" (even) has a sense of probability. The meaning is: even of those who have come first. "Etaṃ cīvarapaṭiggāhakaṭṭhānaṃ" is to be connected (this is the position of a robe-receiver). "Santasanto vā" means or being very weary. "Idañcidañcā" means this robe and this robe. "Tasmā" means therefore, because he goes and because he knows. "Yo" means which bhikkhu. "Sakkotīti" is the connection (is able). "Evarūpo bhikkhu sammanitabboti" is to be connected (such a bhikkhu should be appointed). "Apalokanenapīti" means even by announcement, as in "I announce to the Saṅgha to appoint such and such a bhikkhu as a robe-receiver," even by such an announcement, it is to be connected with "sammanituṃ" (to appoint). "Yattha panāti" means in which main monastery. By "Gahitaṭṭhāneyevā" (in the very place where it was received), the scope of the word "ta" in "tatthevā" (in that very place) is shown. By "Chaḍḍetvā" (having discarded), the meaning of the root "ud-dha" in "ujjhitvā" (having thrown away) as "vissajjana" (releasing) is shown. Showing the etymological meaning of the word "cīvarapaṭiggāhakaṃ" (robe-receiver) as "he who receives a robe is a robe-receiver," it is said "yo" and so on. There, "yo paṭiggaṇhāti, so cīvarapaṭiggāhako nāmāti" is to be connected (he who receives is called a robe-receiver). By "Cīvarapaṭisāmakaṃ" (robe-keeper), it means to remove the robe from the place where it was received. he places and stores it in the storehouse. This is the meaning of the term 'robe-depositor'. In "who does not go to a desire-meeting" and so on, the connection is "here, in these, and hereafter." 214. Discourse on the appointment of a storehouse, and so on. 343. Whatever monastery or whatever half-cell there may be, that monastery and so on should be appointed. The phrase "by resident-monks, novices, and so on" is an ablative in the sense of separation; the instrumental is also suitable. However, a frontier dwelling should not be appointed due to the danger of robbers and so on. "Within the monastery itself" means within the storehouse-monastery itself. "Whose" refers to the storehouse. This word is a genitive in the phrase "in roofs and so on," and a dative in the phrase "is not." "But whose" refers to the storehouse. "Wherever" means in any place whatsoever. "By which" means by the cause of falling. "Having gnawed, it eats" is a mouse. The word "and so on" includes monitor lizards, mongooses, and so on. "Upa" means very much, or "having embraced, they gather" are termites. "Tanti" means a rope, and so on. "Hī" means truly, or because. "Thus" and so on is the conclusion. "By robe-receivers and so on" - the word "and so on" includes robe-depositors and storehouse-keepers. "There" means among them. The connection is "should not be received by the robe-receiver." "Then" means by the robe-depositors and storehouse-keepers, or by them first. "Whatever" means whatever robe. "Just so" means just as one receives them separately. "Also by the robe-depositor" - the word "also" means not only by the receiver, but also by the depositor. "Just so" means just as the depositor declares. "From that" means from those robes, an ablative of separation, or a determination among those robes. "That very one" means the very robe mentioned by the Sangha. "Thus" and so on is the conclusion. The connection is "permitted by the Blessed One." "Storehouse" means a house, a place for storing goods. "Storehouse-keeper" means one appointed to the storehouse. "Due to abundance" means for the purpose of being appointed due to an abundance of requisites. If that is so, for what purpose was it permitted? He says, "and also" and so on. The connection is "permitted for support." "Hī" is an elaboration. "They would not know" that Explanation. The connection is "two robes each." "To make a collection" means "to make a collection by the Saṅgha." Here, regarding "should not be raised," showing others who should not be raised by way of extracting the meaning, he says "others too," and so on. "Hī" is an elaboration. "Therein" means in the four. The connection is "but the Saṅgha gives." "And for the sake of help" means "and for the sake of help to the Saṅgha." And here, it should be understood that in the former three, there is only one reason, but in the latter, there are two reasons. "By one who has become present" means existing in the presence of one another, or assembled as present, having become present, one who has become present. Due to the connection with the word "bhū," the 'a' becomes 'ī'; the Saṅgha standing within the boundary of proximity. Showing that meaning, he says "by one standing within the boundary of proximity." "Noise" means an indistinct sound made by many people assembling together. Showing that manner, he says "ours," and so on. By "among the robe-distributors," and so on, he shows the manner of going astray; that is easily understood. "Having become a balance" means having become like a balance, or having attained the state of being like a balance. "Impartial" means one whose nature is to stand in the middle. This is a robe. "Thick" means continuous. "Thin" means sparse. Here, by "having picked out," he shows the picking out according to the size of the cloth. By "having weighed," he shows the weighing by value. "Having made it of various colors/qualities" means having made it of good color and bad color, and of small size and large size, that is the meaning. Some robes are of little value, some are of great value, so it is said. "Worth ten each" means worth ten kahāpaṇas each. "Which" refers to the robe; "having tied" means tying a nine-value one with a one-value one, and an eight-value one with a two-value one, that is the meaning.